Markus 13:5
Konteks13:5 Jesus began to say to them, “Watch out 1 that no one misleads you.
Matius 10:17-18
Konteks10:17 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
Konteks23:34 “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
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
Konteks24:9 “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
Konteks21:16 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
Konteks15:20 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
Konteks16:2 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
Konteks4:1 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
Konteks5:17 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
Konteks6:11 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
Konteks7:54 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.
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
Konteks9:1 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
Konteks9:13 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
Konteks9:16 For I will show him how much he must suffer for the sake of my name.” 212
Kisah Para Rasul 12:1-3
Konteks12:1 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
Konteks16:20 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
Konteks21:11 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
Konteks21:31 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
Konteks22:19 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
Konteks23:1 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
Konteks24:1 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
Konteks25:1 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
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.”
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.”
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
Konteks26:1 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
Konteks4:9 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
Konteks4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Kolose 1:23-27
Konteks1:23 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
Konteks1:29 For it has been granted to you 556 not only to believe in Christ but also to suffer for him,
Filipi 1:2
Konteks1:2 Grace and peace to you 557 from God our Father and the Lord Jesus Christ!
Filipi 1:5
Konteks1:5 because of your participation 558 in the gospel from the first day until now. 559
Wahyu 1:9
Konteks1:9 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
Konteks2:10 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
Konteks2:13 ‘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
Konteks6:9 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.
[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] 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] 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.”
[4:3] 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] 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
[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] 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] 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] 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.
[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.
[5:21] 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] 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] 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
[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] 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] 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] 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
[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] 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] 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] 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] 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] 281 tn Grk “before these days.”
[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] 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
[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] 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
[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] 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 (
[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.”
[25:20] 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.
[25:23] 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] 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.
[26:8] 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] 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.
[26:16] 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
[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 οὐρανόςa ‘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] 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] 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] 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.
[4:13] 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] 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.