Markus 13:5

13:5 Jesus began to say to them, “Watch out ¹  that no one misleads you.

Matius 10:17-18

10:17 Beware ²  of people, because they will hand you over to councils ³  and flog ⁴  you in their synagogues. ⁵  10:18 And you will be brought before governors and kings ⁶  because of me, as a witness to them and the Gentiles.

Matius 23:34-37

23:34 “For this reason I ⁷  am sending you prophets and wise men and experts in the law, ⁸  some of whom you will kill and crucify, ⁹  and some you will flog ¹⁰  in your synagogues ¹¹  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, ¹²  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ¹³  this generation will be held responsible for all these things! ¹⁴ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹⁵  you who kill the prophets and stone those who are sent to you! ¹⁶  How often I have longed ¹⁷  to gather your children together as a hen gathers her chicks under her wings, but ¹⁸  you would have none of it! ¹⁹ 

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 ²⁰  because of my name. ²¹  24:10 Then many will be led into sin, ²²  and they will betray one another and hate one another.

Lukas 21:16-18

21:16 You will be betrayed even by parents, ²³  brothers, relatives, ²⁴  and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. ²⁵  21:18 Yet ²⁶  not a hair of your head will perish. ²⁷ 

Yohanes 15:20

15:20 Remember what ²⁸  I told you, ‘A slave ²⁹  is not greater than his master.’ ³⁰  If they persecuted me, they will also persecute you. If they obeyed ³¹  my word, they will obey ³²  yours too.

Yohanes 16:2

16:2 They will put you out of ³³  the synagogue, ³⁴  yet a time ³⁵  is coming when the one who kills you will think he is offering service to God. ³⁶ 

Kisah Para Rasul 4:1-21

The Arrest and Trial of Peter and John

4:1 While Peter and John ³⁷  were speaking to the people, the priests and the commander ³⁸  of the temple guard ³⁹  and the Sadducees ⁴⁰  came up ⁴¹  to them, 4:2 angry ⁴²  because they were teaching the people and announcing ⁴³  in Jesus the resurrection of the dead. 4:3 So ⁴⁴  they seized ⁴⁵  them and put them in jail ⁴⁶  until the next day (for it was already evening). 4:4 But many of those who had listened to ⁴⁷  the message ⁴⁸  believed, and the number of the men ⁴⁹  came to about five thousand.

4:5 On the next day, ⁵⁰  their rulers, elders, and experts in the law ⁵¹  came together ⁵²  in Jerusalem. ⁵³  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ⁵⁴  4:7 After ⁵⁵  making Peter and John ⁵⁶  stand in their midst, they began to inquire, “By what power or by what name ⁵⁷  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ⁵⁸  replied, ⁵⁹  “Rulers of the people and elders, ⁶⁰  4:9 if ⁶¹  we are being examined ⁶²  today for a good deed ⁶³  done to a sick man – by what means this man was healed ⁶⁴  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁶⁵  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ⁶⁶  is the stone that was rejected by you, ⁶⁷  the builders, that has become the cornerstone. ⁶⁸  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁶⁹  by which we must ⁷⁰  be saved.”

4:13 When they saw the boldness ⁷¹  of Peter and John, and discovered ⁷²  that they were uneducated ⁷³  and ordinary ⁷⁴  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁷⁵  4:15 But when they had ordered them to go outside the council, ⁷⁶  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁷⁷  to all who live in Jerusalem that a notable miraculous sign ⁷⁸  has come about through them, ⁷⁹  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁸⁰  to anyone in this name.” 4:18 And they called them in and ordered ⁸¹  them not to speak or teach at all in the name ⁸²  of Jesus. 4:19 But Peter and John replied, ⁸³  “Whether it is right before God to obey ⁸⁴  you rather than God, you decide, 4:20 for it is impossible ⁸⁵  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁸⁶  God for what had happened.

Kisah Para Rasul 5:17-40

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 ⁸⁷ ), ⁸⁸  and they were filled with jealousy. ⁸⁹  5:18 They ⁹⁰  laid hands on ⁹¹  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ⁹²  opened ⁹³  the doors of the prison, ⁹⁴  led them out, ⁹⁵  and said, 5:20 “Go and stand in the temple courts ⁹⁶  and proclaim ⁹⁷  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ⁹⁸  at daybreak and began teaching. ⁹⁹ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ¹⁰⁰  – that is, the whole high council ¹⁰¹  of the Israelites ¹⁰²  – and sent to the jail to have the apostles ¹⁰³  brought before them. ¹⁰⁴  5:22 But the officers ¹⁰⁵  who came for them ¹⁰⁶  did not find them in the prison, so they returned and reported, ¹⁰⁷  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹⁰⁸  we found no one inside.” 5:24 Now when the commander ¹⁰⁹  of the temple guard ¹¹⁰  and the chief priests heard this report, ¹¹¹  they were greatly puzzled concerning it, ¹¹²  wondering what this could ¹¹³  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹¹⁴  and teaching ¹¹⁵  the people!” 5:26 Then the commander ¹¹⁶  of the temple guard ¹¹⁷  went with the officers ¹¹⁸  and brought the apostles ¹¹⁹  without the use of force ¹²⁰  (for they were afraid of being stoned by the people). ¹²¹ 

5:27 When they had brought them, they stood them before the council, ¹²²  and the high priest questioned ¹²³  them, 5:28 saying, “We gave ¹²⁴  you strict orders ¹²⁵  not to teach in this name. ¹²⁶  Look, ¹²⁷  you have filled Jerusalem ¹²⁸  with your teaching, and you intend to bring this man’s blood ¹²⁹  on us!” 5:29 But Peter and the apostles replied, ¹³⁰  “We must obey ¹³¹  God rather than people. ¹³²  5:30 The God of our forefathers ¹³³  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹³⁴  5:31 God exalted him ¹³⁵  to his right hand as Leader ¹³⁶  and Savior, to give repentance to Israel and forgiveness of sins. ¹³⁷  5:32 And we are witnesses of these events, ¹³⁸  and so is the Holy Spirit whom God has given to those who obey ¹³⁹  him.”

5:33 Now when they heard this, they became furious ¹⁴⁰  and wanted to execute them. ¹⁴¹  5:34 But a Pharisee ¹⁴²  whose name was Gamaliel, ¹⁴³  a teacher of the law who was respected by all the people, stood up ¹⁴⁴  in the council ¹⁴⁵  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ¹⁴⁶  “Men of Israel, ¹⁴⁷  pay close attention to ¹⁴⁸  what you are about to do to these men. 5:36 For some time ago ¹⁴⁹  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ¹⁵⁰  was killed, and all who followed him were dispersed and nothing came of it. ¹⁵¹  5:37 After him Judas the Galilean arose in the days of the census, ¹⁵²  and incited people to follow him in revolt. ¹⁵³  He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹⁵⁴  it will come to nothing, ¹⁵⁵  5:39 but if ¹⁵⁶  it is from God, you will not be able to stop them, or you may even be found ¹⁵⁷  fighting against God.” He convinced them, ¹⁵⁸  5:40 and they summoned the apostles and had them beaten. ¹⁵⁹  Then ¹⁶⁰  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 6:11-15

6:11 Then they secretly instigated ¹⁶¹  some men to say, “We have heard this man ¹⁶²  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ¹⁶³  elders, and the experts in the law; ¹⁶⁴  then they approached Stephen, ¹⁶⁵  seized him, and brought him before the council. ¹⁶⁶  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁶⁷  and the law. ¹⁶⁸  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹⁶⁹  that Moses handed down to us.” 6:15 All ¹⁷⁰  who were sitting in the council ¹⁷¹  looked intently at Stephen ¹⁷²  and saw his face was like the face of an angel. ¹⁷³ 

Kisah Para Rasul 7:54--8:3

Stephen is Killed

7:54 When they heard these things, they became furious ¹⁷⁴  and ground their teeth ¹⁷⁵  at him. 7:55 But Stephen, ¹⁷⁶  full ¹⁷⁷  of the Holy Spirit, looked intently ¹⁷⁸  toward heaven and saw the glory of God, and Jesus standing ¹⁷⁹  at the right hand of God. 7:56 “Look!” he said. ¹⁸⁰  “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, ¹⁸¹  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ¹⁸²  they had driven him out of the city, they began to stone him, ¹⁸³  and the witnesses laid their cloaks ¹⁸⁴  at the feet of a young man named Saul. 7:59 They ¹⁸⁵  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ¹⁸⁶  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ¹⁸⁷  When ¹⁸⁸  he had said this, he died. ¹⁸⁹  8:1 And Saul agreed completely with killing ¹⁹⁰  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁹¹  persecution began ¹⁹²  against the church in Jerusalem, ¹⁹³  and all ¹⁹⁴  except the apostles were forced to scatter throughout the regions ¹⁹⁵  of Judea and Samaria. 8:2 Some ¹⁹⁶  devout men buried Stephen and made loud lamentation ¹⁹⁷  over him. ¹⁹⁸  8:3 But Saul was trying to destroy ¹⁹⁹  the church; entering one house after another, he dragged off ²⁰⁰  both men and women and put them in prison. ²⁰¹ 

Kisah Para Rasul 9:1-2

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ²⁰²  to murder ²⁰³  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ²⁰⁴  in Damascus, so that if he found any who belonged to the Way, ²⁰⁵  either men or women, he could bring them as prisoners ²⁰⁶  to Jerusalem. ²⁰⁷ 

Kisah Para Rasul 9:13-14

9:13 But Ananias replied, ²⁰⁸  “Lord, I have heard from many people ²⁰⁹  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ²¹⁰  all who call on your name!” ²¹¹ 

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ²¹² 

Kisah Para Rasul 12:1-3

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²¹³  laid hands on ²¹⁴  some from the church to harm them. ²¹⁵  12:2 He had James, the brother of John, executed with a sword. ²¹⁶  12:3 When he saw that this pleased the Jews, ²¹⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ²¹⁸ 

Kisah Para Rasul 16:20-24

16:20 When ²¹⁹  they had brought them ²²⁰  before the magistrates, they said, “These men are throwing our city into confusion. ²²¹  They are ²²²  Jews 16:21 and are advocating ²²³  customs that are not lawful for us to accept ²²⁴  or practice, ²²⁵  since we are ²²⁶  Romans.”

16:22 The crowd joined the attack ²²⁷  against them, and the magistrates tore the clothes ²²⁸  off Paul and Silas ²²⁹  and ordered them to be beaten with rods. ²³⁰  16:23 After they had beaten them severely, ²³¹  they threw them into prison and commanded ²³²  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ²³³  and fastened their feet in the stocks. ²³⁴ 

Kisah Para Rasul 21:11

21:11 He came ²³⁵  to us, took ²³⁶  Paul’s belt, ²³⁷  tied ²³⁸  his own hands and feet with it, ²³⁹  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ²⁴⁰  to the Gentiles.’”

Kisah Para Rasul 21:31-40

21:31 While they were trying ²⁴¹  to kill him, a report ²⁴²  was sent up ²⁴³  to the commanding officer ²⁴⁴  of the cohort ²⁴⁵  that all Jerusalem was in confusion. ²⁴⁶  21:32 He ²⁴⁷  immediately took ²⁴⁸  soldiers and centurions ²⁴⁹  and ran down to the crowd. ²⁵⁰  When they saw ²⁵¹  the commanding officer ²⁵²  and the soldiers, they stopped beating ²⁵³  Paul. 21:33 Then the commanding officer ²⁵⁴  came up and arrested ²⁵⁵  him and ordered him to be tied up with two chains; ²⁵⁶  he ²⁵⁷  then asked who he was and what ²⁵⁸  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ²⁵⁹  and when the commanding officer ²⁶⁰  was unable ²⁶¹  to find out the truth ²⁶²  because of the disturbance, ²⁶³  he ordered Paul ²⁶⁴  to be brought into the barracks. ²⁶⁵  21:35 When he came to the steps, Paul ²⁶⁶  had to be carried ²⁶⁷  by the soldiers because of the violence ²⁶⁸  of the mob, 21:36 for a crowd of people ²⁶⁹  followed them, ²⁷⁰  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, ²⁷¹  he said ²⁷²  to the commanding officer, ²⁷³  “May I say ²⁷⁴  something to you?” The officer ²⁷⁵  replied, ²⁷⁶  “Do you know Greek? ²⁷⁷  21:38 Then you’re not that Egyptian who started a rebellion ²⁷⁸  and led the four thousand men of the ‘Assassins’ ²⁷⁹  into the wilderness ²⁸⁰  some time ago?” ²⁸¹  21:39 Paul answered, ²⁸²  “I am a Jew ²⁸³  from Tarsus in Cilicia, a citizen of an important city. ²⁸⁴  Please ²⁸⁵  allow me to speak to the people.” 21:40 When the commanding officer ²⁸⁶  had given him permission, ²⁸⁷  Paul stood ²⁸⁸  on the steps and gestured ²⁸⁹  to the people with his hand. When they had become silent, ²⁹⁰  he addressed ²⁹¹  them in Aramaic, ²⁹² 

Kisah Para Rasul 22:19-20

22:19 I replied, ²⁹³  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ²⁹⁴  who believed in you. 22:20 And when the blood of your witness ²⁹⁵  Stephen was shed, ²⁹⁶  I myself was standing nearby, approving, ²⁹⁷  and guarding the cloaks ²⁹⁸  of those who were killing him.’ ²⁹⁹ 

Kisah Para Rasul 23:1-2

23:1 Paul looked directly ³⁰⁰  at the council ³⁰¹  and said, “Brothers, I have lived my life with a clear conscience ³⁰²  before God to this day.” 23:2 At that ³⁰³  the high priest Ananias ordered those standing near ³⁰⁴  Paul ³⁰⁵  to strike ³⁰⁶  him on the mouth.

Kisah Para Rasul 24:1-9

The Accusations Against Paul

24:1 After five days the high priest Ananias ³⁰⁷  came down with some elders and an attorney ³⁰⁸  named ³⁰⁹  Tertullus, and they ³¹⁰  brought formal charges ³¹¹  against Paul to the governor. 24:2 When Paul ³¹²  had been summoned, Tertullus began to accuse him, ³¹³  saying, “We have experienced a lengthy time ³¹⁴  of peace through your rule, ³¹⁵  and reforms ³¹⁶  are being made in this nation ³¹⁷  through your foresight. ³¹⁸  24:3 Most excellent Felix, ³¹⁹  we acknowledge this everywhere and in every way ³²⁰  with all gratitude. ³²¹  24:4 But so that I may not delay ³²²  you any further, I beg ³²³  you to hear us briefly ³²⁴  with your customary graciousness. ³²⁵  24:5 For we have found ³²⁶  this man to be a troublemaker, ³²⁷  one who stirs up riots ³²⁸  among all the Jews throughout the world, and a ringleader ³²⁹  of the sect of the Nazarenes. ³³⁰  24:6 He ³³¹  even tried to desecrate ³³²  the temple, so we arrested ³³³  him. 24:7 [[EMPTY]] ³³⁴  24:8 When you examine ³³⁵  him yourself, you will be able to learn from him ³³⁶  about all these things we are accusing him of doing.” ³³⁷  24:9 The Jews also joined in the verbal attack, ³³⁸  claiming ³³⁹  that these things were true.

Kisah Para Rasul 25:1--26:32

Paul Appeals to Caesar

25:1 Now ³⁴⁰  three days after Festus ³⁴¹  arrived in the province, he went up to Jerusalem ³⁴²  from Caesarea. ³⁴³  25:2 So the chief priests and the most prominent men ³⁴⁴  of the Jews brought formal charges ³⁴⁵  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ³⁴⁶  they urged Festus ³⁴⁷  to summon him to Jerusalem, planning an ambush ³⁴⁸  to kill him along the way. 25:4 Then Festus ³⁴⁹  replied that Paul was being kept at Caesarea, ³⁵⁰  and he himself intended to go there ³⁵¹  shortly. 25:5 “So,” he said, “let your leaders ³⁵²  go down there ³⁵³  with me, and if this man has done anything wrong, ³⁵⁴  they may bring charges ³⁵⁵  against him.”

25:6 After Festus ³⁵⁶  had stayed ³⁵⁷  not more than eight or ten days among them, he went down to Caesarea, ³⁵⁸  and the next day he sat ³⁵⁹  on the judgment seat ³⁶⁰  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ³⁶¹  bringing many serious ³⁶²  charges that they were not able to prove. ³⁶³  25:8 Paul said in his defense, ³⁶⁴  “I have committed no offense ³⁶⁵  against the Jewish law ³⁶⁶  or against the temple or against Caesar.” ³⁶⁷  25:9 But Festus, ³⁶⁸  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ³⁶⁹  before me there on these charges?” ³⁷⁰  25:10 Paul replied, ³⁷¹  “I am standing before Caesar’s ³⁷²  judgment seat, ³⁷³  where I should be tried. ³⁷⁴  I have done nothing wrong ³⁷⁵  to the Jews, as you also know very well. ³⁷⁶  25:11 If then I am in the wrong ³⁷⁷  and have done anything that deserves death, I am not trying to escape dying, ³⁷⁸  but if not one of their charges against me is true, ³⁷⁹  no one can hand me over to them. ³⁸⁰  I appeal to Caesar!” ³⁸¹  25:12 Then, after conferring with his council, ³⁸²  Festus ³⁸³  replied, “You have appealed to Caesar; ³⁸⁴  to Caesar ³⁸⁵  you will go!” ³⁸⁶ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ³⁸⁷  and Bernice arrived at Caesarea ³⁸⁸  to pay their respects ³⁸⁹  to Festus. ³⁹⁰  25:14 While ³⁹¹  they were staying there many days, Festus ³⁹²  explained Paul’s case to the king to get his opinion, ³⁹³  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ³⁹⁴  the chief priests and the elders of the Jews informed ³⁹⁵  me about him, ³⁹⁶  asking for a sentence of condemnation ³⁹⁷  against him. 25:16 I answered them ³⁹⁸  that it was not the custom of the Romans to hand over anyone ³⁹⁹  before the accused had met his accusers face to face ⁴⁰⁰  and had been given ⁴⁰¹  an opportunity to make a defense against the accusation. ⁴⁰²  25:17 So after they came back here with me, ⁴⁰³  I did not postpone the case, ⁴⁰⁴  but the next day I sat ⁴⁰⁵  on the judgment seat ⁴⁰⁶  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ⁴⁰⁷  him with any of the evil deeds I had suspected. ⁴⁰⁸  25:19 Rather they had several points of disagreement ⁴⁰⁹  with him about their own religion ⁴¹⁰  and about a man named Jesus ⁴¹¹  who was dead, whom Paul claimed ⁴¹²  to be alive. 25:20 Because I was at a loss ⁴¹³  how I could investigate these matters, ⁴¹⁴  I asked if he were willing to go to Jerusalem and be tried ⁴¹⁵  there on these charges. ⁴¹⁶  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁴¹⁷  I ordered him to be kept under guard until I could send him to Caesar.” ⁴¹⁸  25:22 Agrippa ⁴¹⁹  said to Festus, ⁴²⁰  “I would also like to hear the man myself.” “Tomorrow,” he replied, ⁴²¹  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁴²²  and Bernice came with great pomp ⁴²³  and entered the audience hall, ⁴²⁴  along with the senior military officers ⁴²⁵  and the prominent men of the city. When Festus ⁴²⁶  gave the order, ⁴²⁷  Paul was brought in. 25:24 Then Festus ⁴²⁸  said, “King Agrippa, ⁴²⁹  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁴³⁰  petitioned ⁴³¹  me both in Jerusalem ⁴³²  and here, ⁴³³  shouting loudly ⁴³⁴  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ⁴³⁵  and when he appealed ⁴³⁶  to His Majesty the Emperor, ⁴³⁷  I decided to send him. ⁴³⁸  25:26 But I have nothing definite ⁴³⁹  to write to my lord ⁴⁴⁰  about him. ⁴⁴¹  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁴⁴²  so that after this preliminary hearing ⁴⁴³  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ⁴⁴⁴  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ⁴⁴⁵  said to Paul, “You have permission ⁴⁴⁶  to speak for yourself.” Then Paul held out his hand ⁴⁴⁷  and began his defense: ⁴⁴⁸ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁴⁴⁹  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ⁴⁵⁰  familiar with all the customs and controversial issues ⁴⁵¹  of the Jews. Therefore I ask ⁴⁵²  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ⁴⁵³  from my youth, spending my life from the beginning among my own people ⁴⁵⁴  and in Jerusalem. ⁴⁵⁵  26:5 They know, ⁴⁵⁶  because they have known ⁴⁵⁷  me from time past, ⁴⁵⁸  if they are willing to testify, that according to the strictest party ⁴⁵⁹  of our religion, I lived as a Pharisee. ⁴⁶⁰  26:6 And now I stand here on trial ⁴⁶¹  because of my hope in the promise made by God to our ancestors, ⁴⁶²  26:7 a promise ⁴⁶³  that our twelve tribes hope to attain as they earnestly serve God ⁴⁶⁴  night and day. Concerning this hope the Jews are accusing me, ⁴⁶⁵  Your Majesty! ⁴⁶⁶  26:8 Why do you people ⁴⁶⁷  think ⁴⁶⁸  it is unbelievable ⁴⁶⁹  that ⁴⁷⁰  God raises the dead? 26:9 Of course, ⁴⁷¹  I myself was convinced ⁴⁷²  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 ⁴⁷³  from the chief priests, but I also cast my vote ⁴⁷⁴  against them when they were sentenced to death. ⁴⁷⁵  26:11 I punished ⁴⁷⁶  them often in all the synagogues ⁴⁷⁷  and tried to force ⁴⁷⁸  them to blaspheme. Because I was so furiously enraged ⁴⁷⁹  at them, I went to persecute ⁴⁸⁰  them even in foreign cities.

26:12 “While doing this very thing, ⁴⁸¹  as I was going ⁴⁸²  to Damascus with authority and complete power ⁴⁸³  from the chief priests, 26:13 about noon along the road, Your Majesty, ⁴⁸⁴  I saw a light from heaven, ⁴⁸⁵  brighter than the sun, shining everywhere around ⁴⁸⁶  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, ⁴⁸⁷  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁴⁸⁸  by kicking against the goads.’ ⁴⁸⁹  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ⁴⁹⁰  ‘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 ⁴⁹¹  as a servant and witness ⁴⁹²  to the things ⁴⁹³  you have seen ⁴⁹⁴  and to the things in which I will appear to you. 26:17 I will rescue ⁴⁹⁵  you from your own people ⁴⁹⁶  and from the Gentiles, to whom ⁴⁹⁷  I am sending you 26:18 to open their eyes so that they turn ⁴⁹⁸  from darkness to light and from the power ⁴⁹⁹  of Satan to God, so that they may receive forgiveness of sins and a share ⁵⁰⁰  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ⁵⁰¹  I was not disobedient ⁵⁰²  to the heavenly ⁵⁰³  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁵⁰⁴  and to the Gentiles, that they should repent and turn to God, ⁵⁰⁵  performing deeds consistent with ⁵⁰⁶  repentance. 26:21 For this reason the Jews seized me in the temple courts ⁵⁰⁷  and were trying to kill me. 26:22 I have experienced ⁵⁰⁸  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁵⁰⁹  what the prophets and Moses said ⁵¹⁰  was going to happen: 26:23 that ⁵¹¹  the Christ ⁵¹²  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁵¹³  and to the Gentiles.” ⁵¹⁴ 

26:24 As Paul ⁵¹⁵  was saying these things in his defense, Festus ⁵¹⁶  exclaimed loudly, “You have lost your mind, ⁵¹⁷  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ⁵¹⁸  “I have not lost my mind, most excellent Festus, ⁵¹⁹  but am speaking ⁵²⁰  true and rational ⁵²¹  words. 26:26 For the king knows about these things, and I am speaking freely ⁵²²  to him, ⁵²³  because I cannot believe ⁵²⁴  that any of these things has escaped his notice, ⁵²⁵  for this was not done in a corner. ⁵²⁶  26:27 Do you believe the prophets, ⁵²⁷  King Agrippa? ⁵²⁸  I know that you believe.” 26:28 Agrippa ⁵²⁹  said to Paul, “In such a short time are you persuading me to become a Christian?” ⁵³⁰  26:29 Paul replied, “I pray to God that whether in a short or a long time ⁵³¹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁵³² 

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, ⁵³³  “This man is not doing anything deserving ⁵³⁴  death or imprisonment.” 26:32 Agrippa ⁵³⁵  said to Festus, ⁵³⁶  “This man could have been released ⁵³⁷  if he had not appealed to Caesar.” ⁵³⁸ 

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ⁵³⁹  said to Paul, “You have permission ⁵⁴⁰  to speak for yourself.” Then Paul held out his hand ⁵⁴¹  and began his defense: ⁵⁴² 

Kolose 4:9-13

4:9 I sent him ⁵⁴³  with Onesimus, the faithful and dear brother, who is one of you. ⁵⁴⁴  They will tell ⁵⁴⁵  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ⁵⁴⁶  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ⁵⁴⁷  of Christ, ⁵⁴⁸  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁵⁴⁹  in all the will of God. 4:13 For I can testify that he has worked hard ⁵⁵⁰  for you and for those in Laodicea and Hierapolis.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:23-27

1:23 if indeed you remain in the faith, established and firm, ⁵⁵¹  without shifting ⁵⁵²  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁵⁵³  from God – given to me for you – in order to complete ⁵⁵⁴  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ⁵⁵⁵  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Filipi 1:29

1:29 For it has been granted to you ⁵⁵⁶  not only to believe in Christ but also to suffer for him,

Filipi 1:2

1:2 Grace and peace to you ⁵⁵⁷  from God our Father and the Lord Jesus Christ!

Filipi 1:5

1:5 because of your participation ⁵⁵⁸  in the gospel from the first day until now. ⁵⁵⁹ 

Wahyu 1:9

1:9 I, John, your brother and the one who shares ⁵⁶⁰  with you in the persecution, kingdom, and endurance that ⁵⁶¹  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁵⁶² 

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 ⁵⁶³  into prison so you may be tested, ⁵⁶⁴  and you will experience suffering ⁵⁶⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵⁶⁶ 

Wahyu 2:13

2:13 ‘I know ⁵⁶⁷  where you live – where Satan’s throne is. Yet ⁵⁶⁸  you continue to cling ⁵⁶⁹  to my name and you have not denied your ⁵⁷⁰  faith in me, ⁵⁷¹  even in the days of Antipas, my faithful witness, ⁵⁷²  who was killed in your city ⁵⁷³  where Satan lives.

Wahyu 6:9-11

6:9 Now ⁵⁷⁴  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ⁵⁷⁵  because of the word of God and because of the testimony they had given. 6:10 They ⁵⁷⁶  cried out with a loud voice, ⁵⁷⁷  “How long, ⁵⁷⁸  Sovereign Master, ⁵⁷⁹  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ⁵⁸⁰  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁵⁸¹  of both their fellow servants ⁵⁸²  and their brothers who were going to be killed just as they had been.

[13:5]  ¹ tn Or “Be on guard.”

[10:17]  ² tn Here δέ (de) has not been translated.

[10:17]  ³ 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]  ⁴ 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]  ⁵ sn See the note on synagogues in 4:23.

[10:18]  ⁶ 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.

[23:34]  ⁷ 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]  ⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁹ sn See the note on crucified in 20:19.

[23:34]  ¹⁰ 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]  ¹¹ sn See the note on synagogues in 4:23.

[23:35]  ¹² sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ¹⁴ tn Grk “all these things will come on this generation.”

[23:37]  ¹⁵ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ¹⁶ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ¹⁷ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁹ tn Grk “you were not willing.”

[24:9]  ²⁰ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ²¹ sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:10]  ²² tn Or “many will fall away.” This could also refer to apostasy.

[21:16]  ²³ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ²⁴ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:17]  ²⁵ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[21:18]  ²⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ²⁷ sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

[15:20]  ²⁸ tn Grk “Remember the word that I said to you.”

[15:20]  ²⁹ tn See the note on the word “slaves” in 4:51.

[15:20]  ³⁰ 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]  ³¹ tn Or “if they kept.”

[15:20]  ³² tn Or “they will keep.”

[16:2]  ³³ tn Or “expel you from.”

[16:2]  ³⁴ sn See the note on synagogue in 6:59.

[16:2]  ³⁵ tn Grk “an hour.”

[16:2]  ³⁶ 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.

[4:1]  ³⁷ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ³⁸ tn Or “captain.”

[4:1]  ³⁹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ⁴⁰ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁴¹ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ⁴² tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁴³ tn Or “proclaiming.”

[4:3]  ⁴⁴ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁴⁵ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁴⁶ tn Or “prison,” “custody.”

[4:4]  ⁴⁷ tn Or “had heard.”

[4:4]  ⁴⁸ tn Or “word.”

[4:4]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Or “law assembled,” “law met together.”

[4:5]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁵⁷ 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?

[4:8]  ⁵⁸ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁵⁹ tn Grk “Spirit, said to them.”

[4:8]  ⁶⁰ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ⁶¹ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁶² tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁶³ tn Or “for an act of kindness.”

[4:9]  ⁶⁴ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ⁶⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ⁶⁶ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ⁶⁷ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ⁶⁸ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ⁶⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁷⁰ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ⁷¹ tn Or “courage.”

[4:13]  ⁷² tn Or “and found out.”

[4:13]  ⁷³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁷⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁷⁵ tn Or “nothing to say in opposition.”

[4:15]  ⁷⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁷⁷ tn Or “evident.”

[4:16]  ⁷⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁷⁹ tn Or “has been done by them.”

[4:17]  ⁸⁰ tn Or “speak no longer.”

[4:18]  ⁸¹ tn Or “commanded.”

[4:18]  ⁸² sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁸³ tn Grk “answered and said to them.”

[4:19]  ⁸⁴ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁸⁵ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁸⁶ tn Or “glorifying.”

[5:17]  ⁸⁷ sn See the note on Sadducees in 4:1.

[5:17]  ⁸⁸ sn This is a parenthetical note by the author.

[5:17]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Or “they arrested.”

[5:19]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁹⁵ 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.

[5:20]  ⁹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁹⁷ tn Or “speak.”

[5:21]  ⁹⁸ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁹⁹ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹⁰⁰ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹⁰¹ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ¹⁰² tn Grk “sons of Israel.”

[5:21]  ¹⁰³ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹⁰⁴ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ¹⁰⁵ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ¹⁰⁶ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ¹⁰⁷ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ¹⁰⁸ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ¹⁰⁹ tn Or “captain.”

[5:24]  ¹¹⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹¹¹ tn Grk “heard these words.”

[5:24]  ¹¹² tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹¹³ tn The optative verb here expresses confused uncertainty.

[5:25]  ¹¹⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹¹⁵ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ¹¹⁶ tn Or “captain.”

[5:26]  ¹¹⁷ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹¹⁸ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹¹⁹ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹²⁰ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹²¹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ¹²² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ¹²³ tn Or “interrogated,” “asked.”

[5:28]  ¹²⁴ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹²⁵ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹²⁶ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹²⁷ tn Grk “And behold.” 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.

[5:28]  ¹²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹²⁹ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ¹³⁰ tn Grk “apostles answered and said.”

[5:29]  ¹³¹ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ¹³² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ¹³³ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹³⁴ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ¹³⁵ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹³⁶ tn Or “Founder” (of a movement).

[5:31]  ¹³⁷ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ¹³⁸ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹³⁹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ¹⁴⁰ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹⁴¹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ¹⁴² sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁴³ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹⁴⁴ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹⁴⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ¹⁴⁶ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ¹⁴⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ¹⁴⁸ tn Or “men, be careful.”

[5:36]  ¹⁴⁹ tn Grk “For before these days.”

[5:36]  ¹⁵⁰ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ¹⁵¹ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ¹⁵² tn Or “registration.”

[5:37]  ¹⁵³ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:38]  ¹⁵⁴ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁵⁵ tn Or “it will be put to an end.”

[5:39]  ¹⁵⁶ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹⁵⁷ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹⁵⁸ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:40]  ¹⁵⁹ 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]  ¹⁶⁰ 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.

[6:11]  ¹⁶¹ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ¹⁶² tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ¹⁶³ 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]  ¹⁶⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹⁶⁵ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹⁶⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ¹⁶⁷ sn This holy place is a reference to the temple.

[6:13]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ¹⁷² tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹⁷³ 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.

[7:54]  ¹⁷⁴ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ¹⁷⁵ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ¹⁷⁶ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ¹⁷⁷ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹⁷⁸ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹⁷⁹ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ¹⁸⁰ tn Grk “And he said, ‘Look!’” 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.

[7:57]  ¹⁸¹ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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.

[8:1]  ¹⁹⁰ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁹¹ tn Or “severe.”

[8:1]  ¹⁹² tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁹⁴ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁹⁵ tn Or “countryside.”

[8:2]  ¹⁹⁶ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁹⁷ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁹⁸ tn Or “mourned greatly for him.”

[8:3]  ¹⁹⁹ 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]  ²⁰⁰ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ²⁰¹ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:1]  ²⁰² tn Or “Saul, making dire threats.”

[9:1]  ²⁰³ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ²⁰⁴ sn See the note on synagogue in 6:9.

[9:2]  ²⁰⁵ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ²⁰⁶ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ²⁰⁷ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:13]  ²⁰⁸ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁰⁹ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ²¹⁰ tn Grk “to bind.”

[9:14]  ²¹¹ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:16]  ²¹² tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[12:1]  ²¹³ 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]  ²¹⁴ tn Or “King Herod had some from the church arrested.”

[12:1]  ²¹⁵ tn Or “to cause them injury.”

[12:2]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ sn This is a parenthetical note by the author.

[16:20]  ²¹⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:20]  ²²⁰ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ²²¹ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ²²² tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ²²³ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ²²⁴ tn Or “acknowledge.”

[16:21]  ²²⁵ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ²²⁶ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ²²⁷ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ²²⁸ 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]  ²²⁹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ²³⁰ 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]  ²³¹ 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]  ²³² tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ²³³ tn Or “prison.”

[16:24]  ²³⁴ 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.

[21:11]  ²³⁵ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²³⁶ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²³⁷ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ²³⁸ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²³⁹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ²⁴⁰ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:31]  ²⁴¹ tn Grk “seeking.”

[21:31]  ²⁴² tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ²⁴⁶ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ²⁴⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ²⁴⁸ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ²⁴⁹ sn See the note on the word centurion in 10:1.

[21:32]  ²⁵⁰ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ²⁵¹ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ²⁵² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ²⁵³ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  ²⁵⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ²⁵⁵ tn Grk “seized.”

[21:33]  ²⁵⁶ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ²⁵⁷ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ²⁵⁸ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ²⁵⁹ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ²⁶⁰ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ²⁶¹ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ²⁶² tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ²⁶³ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ²⁶⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ²⁶⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  ²⁶⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ²⁶⁷ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ²⁶⁸ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ²⁶⁹ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  ²⁷⁰ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[21:37]  ²⁷¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ²⁷² tn Grk “says” (a historical present).

[21:37]  ²⁷³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ²⁷⁴ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ²⁷⁵ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ²⁷⁶ tn Grk “said.”

[21:37]  ²⁷⁷ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  ²⁷⁸ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ²⁷⁹ tn Grk “of the Sicarii.”

[21:38]  sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

[21:38]  ²⁸⁰ tn Or “desert.”

[21:38]  ²⁸¹ tn Grk “before these days.”

[21:39]  ²⁸² tn Grk “said.”

[21:39]  ²⁸³ tn Grk “a Jewish man.”

[21:39]  ²⁸⁴ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ²⁸⁵ tn Grk “I beg you.”

[21:40]  ²⁸⁶ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ²⁸⁷ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁸⁸ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁸⁹ tn Or “motioned.”

[21:40]  ²⁹⁰ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ²⁹¹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ²⁹² tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:19]  ²⁹³ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ²⁹⁴ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ²⁹⁵ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ²⁹⁶ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ²⁹⁷ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ²⁹⁸ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ²⁹⁹ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[23:1]  ³⁰⁰ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ³⁰¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ³⁰² tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:2]  ³⁰³ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³⁰⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁰⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³⁰⁶ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[24:1]  ³⁰⁷ sn Ananias was in office from a.d. 47-59.

[24:1]  ³⁰⁸ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ³⁰⁹ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ³¹⁰ 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]  ³¹¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ³¹² tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³¹³ tn Or “began to bring charges, saying.”

[24:2]  ³¹⁴ tn Grk “experienced much peace.”

[24:2]  ³¹⁵ tn Grk “through you” (“rule” is implied).

[24:2]  ³¹⁶ 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]  ³¹⁷ tn Or “being made for this people.”

[24:2]  ³¹⁸ 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]  ³¹⁹ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ³²⁰ tn Grk “in every way and everywhere.”

[24:3]  ³²¹ 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]  ³²² 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]  ³²³ tn Or “request.”

[24:4]  ³²⁴ 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]  ³²⁵ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ³²⁶ 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]  ³²⁷ 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]  ³²⁸ 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]  ³²⁹ 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]  ³³⁰ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ³³¹ 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]  ³³² tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ³³³ 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]  ³³⁴ 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]  ³³⁵ tn Or “question.”

[24:8]  ³³⁶ 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]  ³³⁷ 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]  ³³⁸ 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]  ³³⁹ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[25:1]  ³⁴⁰ 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]  ³⁴¹ sn See the note on Porcius Festus in 24:27.

[25:1]  ³⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ³⁴³ 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]  ³⁴⁴ 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]  ³⁴⁵ 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]  ³⁴⁶ 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]  ³⁴⁷ 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]  ³⁴⁸ 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]  ³⁴⁹ sn See the note on Porcius Festus in 24:27.

[25:4]  ³⁵⁰ 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]  ³⁵¹ tn The word “there” is not in the Greek text but is implied.

[25:5]  ³⁵² tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ³⁵³ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ³⁵⁴ 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]  ³⁵⁵ 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]  ³⁵⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ³⁵⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ³⁵⁸ 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]  ³⁵⁹ 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]  ³⁶⁰ 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]  ³⁶¹ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ³⁶² tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ³⁶³ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ³⁶⁴ 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]  ³⁶⁵ tn Grk “I have sinned…in nothing.”

[25:8]  ³⁶⁶ 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]  ³⁶⁷ 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]  ³⁶⁸ sn See the note on Porcius Festus in 24:27.

[25:9]  ³⁶⁹ tn Or “stand trial.”

[25:9]  ³⁷⁰ tn Grk “concerning these things.”

[25:10]  ³⁷¹ tn Grk “said.”

[25:10]  ³⁷² tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ³⁷³ 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]  ³⁷⁴ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ³⁷⁵ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ³⁷⁶ 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]  ³⁷⁷ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ³⁷⁸ 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]  ³⁷⁹ 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]  ³⁸⁰ 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]  ³⁸¹ 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]  ³⁸² tn That is, with his advisers.

[25:12]  ³⁸³ sn See the note on Porcius Festus in 24:27.

[25:12]  ³⁸⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ³⁸⁵ tn Or “to the emperor.”

[25:12]  ³⁸⁶ 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]  ³⁸⁷ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ³⁸⁸ 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]  ³⁸⁹ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ³⁹⁰ sn See the note on Porcius Festus in 24:27.

[25:14]  ³⁹¹ 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]  ³⁹² sn See the note on Porcius Festus in 24:27.

[25:14]  ³⁹³ 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]  ³⁹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ³⁹⁵ 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]  ³⁹⁶ 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]  ³⁹⁷ 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]  ³⁹⁸ 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]  ³⁹⁹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁴⁰⁰ tn Or “has met his accusers in person.”

[25:16]  ⁴⁰¹ tn Grk “and receives.”

[25:16]  ⁴⁰² 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]  ⁴⁰³ 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]  ⁴⁰⁴ 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]  ⁴⁰⁵ 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]  ⁴⁰⁶ 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]  ⁴⁰⁷ 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]  ⁴⁰⁸ tn Or “I was expecting.”

[25:19]  ⁴⁰⁹ 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]  ⁴¹⁰ 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]  ⁴¹¹ tn Grk “a certain Jesus.”

[25:19]  ⁴¹² tn Or “asserted.”

[25:20]  ⁴¹³ 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]  ⁴¹⁴ 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]  ⁴¹⁵ tn Or “stand trial.”

[25:20]  ⁴¹⁶ tn Grk “on these things.”

[25:21]  ⁴¹⁷ 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]  ⁴¹⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ⁴¹⁹ sn See the note on King Agrippa in 25:13.

[25:22]  ⁴²⁰ sn See the note on Porcius Festus in 24:27.

[25:22]  ⁴²¹ tn Grk “said.”

[25:23]  ⁴²² sn See the note on King Agrippa in 25:13.

[25:23]  ⁴²³ 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]  ⁴²⁴ 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]  ⁴²⁵ 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]  ⁴²⁶ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁴²⁷ 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]  ⁴²⁸ sn See the note on Porcius Festus in 24:27.

[25:24]  ⁴²⁹ sn See the note on King Agrippa in 25:13.

[25:24]  ⁴³⁰ 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]  ⁴³¹ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ⁴³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁴³³ sn Here means “here in Caesarea.”

[25:24]  ⁴³⁴ tn Or “screaming.”

[25:25]  ⁴³⁵ 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]  ⁴³⁶ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁴³⁷ 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]  ⁴³⁸ 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]  ⁴³⁹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁴⁴⁰ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁴⁴¹ 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]  ⁴⁴² sn See the note on King Agrippa in 25:13.

[25:26]  ⁴⁴³ 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]  ⁴⁴⁴ 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]  ⁴⁴⁵ sn See the note on King Agrippa in 25:13.

[26:1]  ⁴⁴⁶ tn Grk “It is permitted for you.”

[26:1]  ⁴⁴⁷ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁴⁴⁸ tn Or “and began to speak in his own defense.”

[26:2]  ⁴⁴⁹ sn See the note on King Agrippa in 25:13.

[26:3]  ⁴⁵⁰ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ⁴⁵¹ 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]  ⁴⁵² 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]  ⁴⁵³ tn Grk “my manner of life.”

[26:4]  ⁴⁵⁴ tn Or “nation.”

[26:4]  ⁴⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ⁴⁵⁶ 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]  ⁴⁵⁷ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁴⁵⁸ 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]  ⁴⁵⁹ 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]  ⁴⁶⁰ sn See the note on Pharisee in 5:34.

[26:6]  ⁴⁶¹ 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]  ⁴⁶² tn Or “forefathers”; Grk “fathers.”

[26:7]  ⁴⁶³ 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]  ⁴⁶⁴ 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]  ⁴⁶⁵ 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]  ⁴⁶⁶ tn Grk “O King!”

[26:8]  ⁴⁶⁷ 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]  ⁴⁶⁸ 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]  ⁴⁶⁹ 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]  ⁴⁷⁰ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ⁴⁷¹ 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]  ⁴⁷² 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]  ⁴⁷³ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁴⁷⁴ 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]  ⁴⁷⁵ 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]  ⁴⁷⁶ 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]  ⁴⁷⁷ sn See the note on synagogue in 6:9.

[26:11]  ⁴⁷⁸ 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]  ⁴⁷⁹ 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]  ⁴⁸⁰ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ⁴⁸¹ 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]  ⁴⁸² tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ⁴⁸³ 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]  ⁴⁸⁴ tn Grk “O King.”

[26:13]  ⁴⁸⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ⁴⁸⁶ 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]  ⁴⁸⁷ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁴⁸⁸ tn Grk “It is hard for you.”

[26:14]  ⁴⁸⁹ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:15]  ⁴⁹⁰ tn Grk “said.”

[26:16]  ⁴⁹¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁴⁹² 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]  ⁴⁹³ 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]  ⁴⁹⁴ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  ⁴⁹⁵ 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]  ⁴⁹⁶ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁴⁹⁷ 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]  ⁴⁹⁸ 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]  ⁴⁹⁹ 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]  ⁵⁰⁰ tn Or “and an inheritance.”

[26:19]  ⁵⁰¹ sn See the note on King Agrippa in 25:13.

[26:19]  ⁵⁰² 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]  ⁵⁰³ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  ⁵⁰⁴ 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]  ⁵⁰⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁵⁰⁶ 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]  ⁵⁰⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ⁵⁰⁸ 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]  ⁵⁰⁹ 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]  ⁵¹⁰ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ⁵¹¹ 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]  ⁵¹² 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]  ⁵¹³ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁵¹⁴ 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]  ⁵¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ⁵¹⁶ sn See the note on Porcius Festus in 24:27.

[26:24]  ⁵¹⁷ 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]  ⁵¹⁸ tn Grk “said.”

[26:25]  ⁵¹⁹ sn See the note on Porcius Festus in 24:27.

[26:25]  ⁵²⁰ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ⁵²¹ 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]  ⁵²² 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]  ⁵²³ 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]  ⁵²⁴ 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]  ⁵²⁵ 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]  ⁵²⁶ 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]  ⁵²⁷ 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]  ⁵²⁸ sn See the note on King Agrippa in 25:13.

[26:28]  ⁵²⁹ sn See the note on King Agrippa in 25:13.

[26:28]  ⁵³⁰ 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]  ⁵³¹ 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]  ⁵³² 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]  ⁵³³ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁵³⁴ 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]  ⁵³⁵ sn See the note on King Agrippa in 25:13.

[26:32]  ⁵³⁶ sn See the note on Porcius Festus in 24:27.

[26:32]  ⁵³⁷ tn Or “set free.”

[26:32]  ⁵³⁸ 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.

[26:1]  ⁵³⁹ sn See the note on King Agrippa in 25:13.

[26:1]  ⁵⁴⁰ tn Grk “It is permitted for you.”

[26:1]  ⁵⁴¹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁵⁴² tn Or “and began to speak in his own defense.”

[4:9]  ⁵⁴³ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁵⁴⁴ tn Grk “is of you.”

[4:9]  ⁵⁴⁵ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ⁵⁴⁶ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ⁵⁴⁷ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁵⁴⁸ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ⁵⁴⁹ tn Or “filled.”

[4:13]  ⁵⁵⁰ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[1:23]  ⁵⁵¹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁵⁵² tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁵⁵³ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁵⁵⁴ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ⁵⁵⁵ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:29]  ⁵⁵⁶ tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.

[1:2]  ⁵⁵⁷ tn Grk “Grace to you and peace.”

[1:5]  ⁵⁵⁸ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ⁵⁵⁹ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[1:9]  ⁵⁶⁰ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁵⁶¹ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁵⁶² tn The phrase “about Jesus” has been translated as an objective genitive.

[2:10]  ⁵⁶³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁵⁶⁴ tn Or “tempted.”

[2:10]  ⁵⁶⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵⁶⁶ 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.”

[2:13]  ⁵⁶⁷ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁵⁶⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁵⁶⁹ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁵⁷⁰ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁵⁷¹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁵⁷² tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁵⁷³ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[6:9]  ⁵⁷⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ⁵⁷⁵ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ⁵⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁵⁷⁷ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ⁵⁷⁸ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ⁵⁷⁹ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ⁵⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁵⁸¹ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ⁵⁸² tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.