Lukas 11:49-51

11:49 For this reason also the wisdom ¹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ²  for the blood of all the prophets that has been shed since the beginning ³  of the world, ⁴  11:51 from the blood of Abel ⁵  to the blood of Zechariah, ⁶  who was killed ⁷  between the altar and the sanctuary. ⁸  Yes, I tell you, it will be charged against ⁹  this generation.

Matius 10:16-25

Persecution of Disciples

10:16 “I ¹⁰  am sending you out like sheep surrounded by wolves, ¹¹  so be wise as serpents and innocent as doves. 10:17 Beware ¹²  of people, because they will hand you over to councils ¹³  and flog ¹⁴  you in their synagogues. ¹⁵  10:18 And you will be brought before governors and kings ¹⁶  because of me, as a witness to them and the Gentiles. 10:19 Whenever ¹⁷  they hand you over for trial, do not worry about how to speak or what to say, ¹⁸  for what you should say will be given to you at that time. ¹⁹  10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

10:21 “Brother ²⁰  will hand over brother to death, and a father his child. Children will rise against ²¹  parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever ²²  they persecute you in one place, ²³  flee to another. I tell you the truth, ²⁴  you will not finish going through all the towns ²⁵  of Israel before the Son of Man comes.

10:24 “A disciple is not greater than his teacher, nor a slave ²⁶  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 22:6

22:6 The ²⁷  rest seized his slaves, insolently mistreated them, and killed them.

Matius 23:34-36

23:34 “For this reason I ²⁸  am sending you prophets and wise men and experts in the law, ²⁹  some of whom you will kill and crucify, ³⁰  and some you will flog ³¹  in your synagogues ³²  and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ³³  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ³⁴  this generation will be held responsible for all these things! ³⁵ 

Matius 24:9-10

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ³⁶  because of my name. ³⁷  24:10 Then many will be led into sin, ³⁸  and they will betray one another and hate one another.

Markus 13:9-13

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ³⁹  to councils ⁴⁰  and beaten in the synagogues. ⁴¹  You will stand before governors and kings ⁴²  because of me, as a witness to them. 13:10 First the gospel must be preached to all nations. 13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ⁴³  for it is not you speaking, but the Holy Spirit. 13:12 Brother will hand over brother to death, and a father his child. Children will rise against ⁴⁴  parents and have them put to death. 13:13 You will be hated by everyone because of my name. ⁴⁵  But the one who endures to the end will be saved. ⁴⁶ 

Yohanes 15:20

15:20 Remember what ⁴⁷  I told you, ‘A slave ⁴⁸  is not greater than his master.’ ⁴⁹  If they persecuted me, they will also persecute you. If they obeyed ⁵⁰  my word, they will obey ⁵¹  yours too.

Yohanes 16:2-3

16:2 They will put you out of ⁵²  the synagogue, ⁵³  yet a time ⁵⁴  is coming when the one who kills you will think he is offering service to God. ⁵⁵  16:3 They ⁵⁶  will do these things because they have not known the Father or me. ⁵⁷ 

Kisah Para Rasul 4:3-7

4:3 So ⁵⁸  they seized ⁵⁹  them and put them in jail ⁶⁰  until the next day (for it was already evening). 4:4 But many of those who had listened to ⁶¹  the message ⁶²  believed, and the number of the men ⁶³  came to about five thousand.

4:5 On the next day, ⁶⁴  their rulers, elders, and experts in the law ⁶⁵  came together ⁶⁶  in Jerusalem. ⁶⁷  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ⁶⁸  4:7 After ⁶⁹  making Peter and John ⁷⁰  stand in their midst, they began to inquire, “By what power or by what name ⁷¹  did you do this?”

Kisah Para Rasul 5:17-19

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ⁷² ), ⁷³  and they were filled with jealousy. ⁷⁴  5:18 They ⁷⁵  laid hands on ⁷⁶  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ⁷⁷  opened ⁷⁸  the doors of the prison, ⁷⁹  led them out, ⁸⁰  and said,

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ⁸¹  Then ⁸²  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 6:12-15

6:12 They incited the people, the ⁸³  elders, and the experts in the law; ⁸⁴  then they approached Stephen, ⁸⁵  seized him, and brought him before the council. ⁸⁶  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁸⁷  and the law. ⁸⁸  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁸⁹  that Moses handed down to us.” 6:15 All ⁹⁰  who were sitting in the council ⁹¹  looked intently at Stephen ⁹²  and saw his face was like the face of an angel. ⁹³ 

Kisah Para Rasul 7:57-60

7:57 But they covered their ears, ⁹⁴  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ⁹⁵  they had driven him out of the city, they began to stone him, ⁹⁶  and the witnesses laid their cloaks ⁹⁷  at the feet of a young man named Saul. 7:59 They ⁹⁸  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ⁹⁹  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ¹⁰⁰  When ¹⁰¹  he had said this, he died. ¹⁰² 

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ¹⁰³  the church; entering one house after another, he dragged off ¹⁰⁴  both men and women and put them in prison. ¹⁰⁵ 

Kisah Para Rasul 9:4

9:4 He ¹⁰⁶  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹⁰⁷  why are you persecuting me?” ¹⁰⁸ 

Kisah Para Rasul 12:1-4

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹⁰⁹  laid hands on ¹¹⁰  some from the church to harm them. ¹¹¹  12:2 He had James, the brother of John, executed with a sword. ¹¹²  12:3 When he saw that this pleased the Jews, ¹¹³  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹¹⁴  12:4 When he had seized him, he put him in prison, handing him over to four squads ¹¹⁵  of soldiers to guard him. Herod ¹¹⁶  planned ¹¹⁷  to bring him out for public trial ¹¹⁸  after the Passover.

Kisah Para Rasul 16:22-26

16:22 The crowd joined the attack ¹¹⁹  against them, and the magistrates tore the clothes ¹²⁰  off Paul and Silas ¹²¹  and ordered them to be beaten with rods. ¹²²  16:23 After they had beaten them severely, ¹²³  they threw them into prison and commanded ¹²⁴  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ¹²⁵  and fastened their feet in the stocks. ¹²⁶ 

16:25 About midnight Paul and Silas were praying ¹²⁷  and singing hymns to God, ¹²⁸  and the rest of ¹²⁹  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 ¹³⁰  of all the prisoners came loose.

Kisah Para Rasul 21:30-31

21:30 The whole city was stirred up, ¹³¹  and the people rushed together. ¹³²  They seized ¹³³  Paul and dragged him out of the temple courts, ¹³⁴  and immediately the doors were shut. 21:31 While they were trying ¹³⁵  to kill him, a report ¹³⁶  was sent up ¹³⁷  to the commanding officer ¹³⁸  of the cohort ¹³⁹  that all Jerusalem was in confusion. ¹⁴⁰ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁴¹  wanted to know the true reason ¹⁴²  Paul ¹⁴³  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹⁴⁴  to assemble. He then brought ¹⁴⁵  Paul down and had him stand before them.

Kisah Para Rasul 24:1-9

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁴⁶  came down with some elders and an attorney ¹⁴⁷  named ¹⁴⁸  Tertullus, and they ¹⁴⁹  brought formal charges ¹⁵⁰  against Paul to the governor. 24:2 When Paul ¹⁵¹  had been summoned, Tertullus began to accuse him, ¹⁵²  saying, “We have experienced a lengthy time ¹⁵³  of peace through your rule, ¹⁵⁴  and reforms ¹⁵⁵  are being made in this nation ¹⁵⁶  through your foresight. ¹⁵⁷  24:3 Most excellent Felix, ¹⁵⁸  we acknowledge this everywhere and in every way ¹⁵⁹  with all gratitude. ¹⁶⁰  24:4 But so that I may not delay ¹⁶¹  you any further, I beg ¹⁶²  you to hear us briefly ¹⁶³  with your customary graciousness. ¹⁶⁴  24:5 For we have found ¹⁶⁵  this man to be a troublemaker, ¹⁶⁶  one who stirs up riots ¹⁶⁷  among all the Jews throughout the world, and a ringleader ¹⁶⁸  of the sect of the Nazarenes. ¹⁶⁹  24:6 He ¹⁷⁰  even tried to desecrate ¹⁷¹  the temple, so we arrested ¹⁷²  him. 24:7 [[EMPTY]] ¹⁷³  24:8 When you examine ¹⁷⁴  him yourself, you will be able to learn from him ¹⁷⁵  about all these things we are accusing him of doing.” ¹⁷⁶  24:9 The Jews also joined in the verbal attack, ¹⁷⁷  claiming ¹⁷⁸  that these things were true.

Kisah Para Rasul 25:1-2

Paul Appeals to Caesar

25:1 Now ¹⁷⁹  three days after Festus ¹⁸⁰  arrived in the province, he went up to Jerusalem ¹⁸¹  from Caesarea. ¹⁸²  25:2 So the chief priests and the most prominent men ¹⁸³  of the Jews brought formal charges ¹⁸⁴  against Paul to him.

Kisah Para Rasul 25:11-12

25:11 If then I am in the wrong ¹⁸⁵  and have done anything that deserves death, I am not trying to escape dying, ¹⁸⁶  but if not one of their charges against me is true, ¹⁸⁷  no one can hand me over to them. ¹⁸⁸  I appeal to Caesar!” ¹⁸⁹  25:12 Then, after conferring with his council, ¹⁹⁰  Festus ¹⁹¹  replied, “You have appealed to Caesar; ¹⁹²  to Caesar ¹⁹³  you will go!” ¹⁹⁴ 

Kisah Para Rasul 25:22-25

25:22 Agrippa ¹⁹⁵  said to Festus, ¹⁹⁶  “I would also like to hear the man myself.” “Tomorrow,” he replied, ¹⁹⁷  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ¹⁹⁸  and Bernice came with great pomp ¹⁹⁹  and entered the audience hall, ²⁰⁰  along with the senior military officers ²⁰¹  and the prominent men of the city. When Festus ²⁰²  gave the order, ²⁰³  Paul was brought in. 25:24 Then Festus ²⁰⁴  said, “King Agrippa, ²⁰⁵  and all you who are present here with us, you see this man about whom the entire Jewish populace ²⁰⁶  petitioned ²⁰⁷  me both in Jerusalem ²⁰⁸  and here, ²⁰⁹  shouting loudly ²¹⁰  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ²¹¹  and when he appealed ²¹²  to His Majesty the Emperor, ²¹³  I decided to send him. ²¹⁴ 

Kisah Para Rasul 26:2-11

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²¹⁵  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ²¹⁶  familiar with all the customs and controversial issues ²¹⁷  of the Jews. Therefore I ask ²¹⁸  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ²¹⁹  from my youth, spending my life from the beginning among my own people ²²⁰  and in Jerusalem. ²²¹  26:5 They know, ²²²  because they have known ²²³  me from time past, ²²⁴  if they are willing to testify, that according to the strictest party ²²⁵  of our religion, I lived as a Pharisee. ²²⁶  26:6 And now I stand here on trial ²²⁷  because of my hope in the promise made by God to our ancestors, ²²⁸  26:7 a promise ²²⁹  that our twelve tribes hope to attain as they earnestly serve God ²³⁰  night and day. Concerning this hope the Jews are accusing me, ²³¹  Your Majesty! ²³²  26:8 Why do you people ²³³  think ²³⁴  it is unbelievable ²³⁵  that ²³⁶  God raises the dead? 26:9 Of course, ²³⁷  I myself was convinced ²³⁸  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 ²³⁹  from the chief priests, but I also cast my vote ²⁴⁰  against them when they were sentenced to death. ²⁴¹  26:11 I punished ²⁴²  them often in all the synagogues ²⁴³  and tried to force ²⁴⁴  them to blaspheme. Because I was so furiously enraged ²⁴⁵  at them, I went to persecute ²⁴⁶  them even in foreign cities.

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ²⁴⁷  said to Paul, “You have permission ²⁴⁸  to speak for yourself.” Then Paul held out his hand ²⁴⁹  and began his defense: ²⁵⁰ 

Kisah Para Rasul 2:15-16

2:15 In spite of what you think, these men are not drunk, ²⁵¹  for it is only nine o’clock in the morning. ²⁵²  2:16 But this is what was spoken about through the prophet Joel: ²⁵³ 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ²⁵⁴  when the day of Pentecost had come, they were all together in one place.

Pengkhotbah 4:12-14

4:12 Although an assailant may overpower ²⁵⁵  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison ²⁵⁶  to become king,

even though he had been born poor in what would become his ²⁵⁷  kingdom.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ²⁵⁸  into prison so you may be tested, ²⁵⁹  and you will experience suffering ²⁶⁰  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ²⁶¹ 

[11:49]  ¹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ² tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ³ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁴ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ⁵ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁶ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁷ tn Or “who perished.”

[11:51]  ⁸ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁹ tn Or “required from.”

[10:16]  ¹⁰ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ¹¹ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:17]  ¹² tn Here δέ (de) has not been translated.

[10:17]  ¹³ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[10:17]  ¹⁴ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[10:17]  ¹⁵ sn See the note on synagogues in 4:23.

[10:18]  ¹⁶ sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[10:19]  ¹⁷ tn Here δέ (de) has not been translated.

[10:19]  ¹⁸ tn Grk “how or what you might speak.”

[10:19]  ¹⁹ tn Grk “in that hour.”

[10:21]  ²⁰ tn Here δέ (de) has not been translated.

[10:21]  ²¹ tn Or “will rebel against.”

[10:23]  ²² tn Here δέ (de) has not been translated.

[10:23]  ²³ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ²⁴ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ²⁵ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:24]  ²⁶ tn See the note on the word “slave” in 8:9.

[22:6]  ²⁷ tn Here δέ (de) has not been translated.

[23:34]  ²⁸ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ²⁹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ³⁰ sn See the note on crucified in 20:19.

[23:34]  ³¹ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ³² sn See the note on synagogues in 4:23.

[23:35]  ³³ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ³⁵ tn Grk “all these things will come on this generation.”

[24:9]  ³⁶ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ³⁷ sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:10]  ³⁸ tn Or “many will fall away.” This could also refer to apostasy.

[13:9]  ³⁹ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ⁴⁰ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ⁴¹ sn See the note on synagogue in 1:21.

[13:9]  ⁴² sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[13:11]  ⁴³ tn Grk “in that hour.”

[13:12]  ⁴⁴ tn Or “will rebel against.”

[13:13]  ⁴⁵ sn See 1 Cor 1:25-31.

[13:13]  ⁴⁶ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[15:20]  ⁴⁷ tn Grk “Remember the word that I said to you.”

[15:20]  ⁴⁸ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁴⁹ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁵⁰ tn Or “if they kept.”

[15:20]  ⁵¹ tn Or “they will keep.”

[16:2]  ⁵² tn Or “expel you from.”

[16:2]  ⁵³ sn See the note on synagogue in 6:59.

[16:2]  ⁵⁴ tn Grk “an hour.”

[16:2]  ⁵⁵ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:3]  ⁵⁶ tn Grk “And they.” 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.

[16:3]  ⁵⁷ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[4:3]  ⁵⁸ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁵⁹ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁶⁰ tn Or “prison,” “custody.”

[4:4]  ⁶¹ tn Or “had heard.”

[4:4]  ⁶² tn Or “word.”

[4:4]  ⁶³ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ⁶⁴ tn Grk “It happened that on the next day.” 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.

[4:5]  ⁶⁵ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ⁶⁶ tn Or “law assembled,” “law met together.”

[4:5]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ⁶⁸ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ⁶⁹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ⁷⁰ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁷¹ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[5:17]  ⁷² sn See the note on Sadducees in 4:1.

[5:17]  ⁷³ sn This is a parenthetical note by the author.

[5:17]  ⁷⁴ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:18]  ⁷⁵ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ⁷⁶ tn Or “they arrested.”

[5:19]  ⁷⁷ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ⁷⁸ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ⁷⁹ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁸⁰ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[5:40]  ⁸¹ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁸² tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[6:12]  ⁸³ tn Grk “and the,” 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.

[6:12]  ⁸⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ⁸⁵ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁸⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ⁸⁷ sn This holy place is a reference to the temple.

[6:13]  ⁸⁸ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ⁸⁹ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[6:15]  ⁹⁰ tn Grk “And all.” 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.

[6:15]  ⁹¹ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁹² tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁹³ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:57]  ⁹⁴ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ⁹⁵ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁹⁶ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ⁹⁷ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[7:59]  ⁹⁸ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁹⁹ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ¹⁰⁰ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ¹⁰¹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ¹⁰² 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.

[8:3]  ¹⁰³ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹⁰⁴ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹⁰⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:4]  ¹⁰⁶ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ¹⁰⁷ tn The double vocative suggests emotion.

[9:4]  ¹⁰⁸ sn Persecuting me. To persecute the church is to persecute Jesus.

[12:1]  ¹⁰⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹¹⁰ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹¹¹ tn Or “to cause them injury.”

[12:2]  ¹¹² sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ¹¹³ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹¹⁴ sn This is a parenthetical note by the author.

[12:4]  ¹¹⁵ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹¹⁶ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹¹⁷ tn Or “intended”; Grk “wanted.”

[12:4]  ¹¹⁸ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[16:22]  ¹¹⁹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹²⁰ 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]  ¹²¹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ¹²⁵ tn Or “prison.”

[16:24]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ¹³⁰ 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.

[21:30]  ¹³¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹³⁵ tn Grk “seeking.”

[21:31]  ¹³⁶ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ¹⁴⁰ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[22:30]  ¹⁴¹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁴² 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]  ¹⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹⁴⁴ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹⁴⁵ 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.

[24:1]  ¹⁴⁶ sn Ananias was in office from a.d. 47-59.

[24:1]  ¹⁴⁷ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ¹⁴⁸ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ¹⁴⁹ 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]  ¹⁵⁰ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ¹⁵¹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹⁵² tn Or “began to bring charges, saying.”

[24:2]  ¹⁵³ tn Grk “experienced much peace.”

[24:2]  ¹⁵⁴ tn Grk “through you” (“rule” is implied).

[24:2]  ¹⁵⁵ 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]  ¹⁵⁶ tn Or “being made for this people.”

[24:2]  ¹⁵⁷ 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]  ¹⁵⁸ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ¹⁵⁹ tn Grk “in every way and everywhere.”

[24:3]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² tn Or “request.”

[24:4]  ¹⁶³ 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]  ¹⁶⁴ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ¹⁷⁰ 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]  ¹⁷¹ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ tn Or “question.”

[24:8]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷⁸ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[25:1]  ¹⁷⁹ 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]  ¹⁸⁰ sn See the note on Porcius Festus in 24:27.

[25:1]  ¹⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ 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.

[25:11]  ¹⁸⁵ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ tn That is, with his advisers.

[25:12]  ¹⁹¹ sn See the note on Porcius Festus in 24:27.

[25:12]  ¹⁹² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁹³ tn Or “to the emperor.”

[25:12]  ¹⁹⁴ 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.

[25:22]  ¹⁹⁵ sn See the note on King Agrippa in 25:13.

[25:22]  ¹⁹⁶ sn See the note on Porcius Festus in 24:27.

[25:22]  ¹⁹⁷ tn Grk “said.”

[25:23]  ¹⁹⁸ sn See the note on King Agrippa in 25:13.

[25:23]  ¹⁹⁹ 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]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² sn See the note on Porcius Festus in 24:27.

[25:23]  ²⁰³ 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]  ²⁰⁴ sn See the note on Porcius Festus in 24:27.

[25:24]  ²⁰⁵ sn See the note on King Agrippa in 25:13.

[25:24]  ²⁰⁶ 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]  ²⁰⁷ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ²⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ²⁰⁹ sn Here means “here in Caesarea.”

[25:24]  ²¹⁰ tn Or “screaming.”

[25:25]  ²¹¹ 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]  ²¹² tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ²¹³ 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]  ²¹⁴ 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.

[26:2]  ²¹⁵ sn See the note on King Agrippa in 25:13.

[26:3]  ²¹⁶ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ²¹⁷ 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]  ²¹⁸ 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]  ²¹⁹ tn Grk “my manner of life.”

[26:4]  ²²⁰ tn Or “nation.”

[26:4]  ²²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ²²² 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]  ²²³ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ²²⁴ 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]  ²²⁵ 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]  ²²⁶ sn See the note on Pharisee in 5:34.

[26:6]  ²²⁷ 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]  ²²⁸ tn Or “forefathers”; Grk “fathers.”

[26:7]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ 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]  ²³² tn Grk “O King!”

[26:8]  ²³³ 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]  ²³⁴ 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]  ²³⁵ 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]  ²³⁶ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ²³⁷ 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]  ²³⁸ 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]  ²³⁹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²⁴⁰ 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]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ sn See the note on synagogue in 6:9.

[26:11]  ²⁴⁴ 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]  ²⁴⁵ 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]  ²⁴⁶ tn Or “I pursued them even as far as foreign cities.”

[26:1]  ²⁴⁷ sn See the note on King Agrippa in 25:13.

[26:1]  ²⁴⁸ tn Grk “It is permitted for you.”

[26:1]  ²⁴⁹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²⁵⁰ tn Or “and began to speak in his own defense.”

[2:15]  ²⁵¹ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ²⁵² tn Grk “only the third hour.”

[2:16]  ²⁵³ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:1]  ²⁵⁴ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[4:12]  ²⁵⁵ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[4:14]  ²⁵⁶ tn Heb “came from the house of bonds.”

[4:14]  ²⁵⁷ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[2:10]  ²⁵⁸ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ²⁵⁹ tn Or “tempted.”

[2:10]  ²⁶⁰ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ²⁶¹ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”