Matius 24:9-10

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ¹  because of my name. ²  24:10 Then many will be led into sin, ³  and they will betray one another and hate one another.

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁴  to councils ⁵  and beaten in the synagogues. ⁶  You will stand before governors and kings ⁷  because of me, as a witness to them.

Lukas 12:11

12:11 But when they bring you before the synagogues, ⁸  the ⁹  rulers, and the authorities, do not worry about how you should make your defense ¹⁰  or what you should say,

Lukas 21:12-13

21:12 But before all this, ¹¹  they will seize ¹²  you and persecute you, handing you over to the synagogues ¹³  and prisons. You ¹⁴  will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. ¹⁵ 

Yohanes 16:2

16:2 They will put you out of ¹⁶  the synagogue, ¹⁷  yet a time ¹⁸  is coming when the one who kills you will think he is offering service to God. ¹⁹ 

Kisah Para Rasul 4:6-22

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁰  4:7 After ²¹  making Peter and John ²²  stand in their midst, they began to inquire, “By what power or by what name ²³  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ²⁴  replied, ²⁵  “Rulers of the people and elders, ²⁶  4:9 if ²⁷  we are being examined ²⁸  today for a good deed ²⁹  done to a sick man – by what means this man was healed ³⁰  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ³¹  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ³²  is the stone that was rejected by you, ³³  the builders, that has become the cornerstone. ³⁴  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³⁵  by which we must ³⁶  be saved.”

4:13 When they saw the boldness ³⁷  of Peter and John, and discovered ³⁸  that they were uneducated ³⁹  and ordinary ⁴⁰  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. ⁴¹  4:15 But when they had ordered them to go outside the council, ⁴²  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁴³  to all who live in Jerusalem that a notable miraculous sign ⁴⁴  has come about through them, ⁴⁵  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 ⁴⁶  to anyone in this name.” 4:18 And they called them in and ordered ⁴⁷  them not to speak or teach at all in the name ⁴⁸  of Jesus. 4:19 But Peter and John replied, ⁴⁹  “Whether it is right before God to obey ⁵⁰  you rather than God, you decide, 4:20 for it is impossible ⁵¹  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 ⁵²  God for what had happened. 4:22 For the man, on whom this miraculous sign ⁵³  of healing had been performed, ⁵⁴  was over forty years old.

Kisah Para Rasul 5:26-42

5:26 Then the commander ⁵⁵  of the temple guard ⁵⁶  went with the officers ⁵⁷  and brought the apostles ⁵⁸  without the use of force ⁵⁹  (for they were afraid of being stoned by the people). ⁶⁰ 

5:27 When they had brought them, they stood them before the council, ⁶¹  and the high priest questioned ⁶²  them, 5:28 saying, “We gave ⁶³  you strict orders ⁶⁴  not to teach in this name. ⁶⁵  Look, ⁶⁶  you have filled Jerusalem ⁶⁷  with your teaching, and you intend to bring this man’s blood ⁶⁸  on us!” 5:29 But Peter and the apostles replied, ⁶⁹  “We must obey ⁷⁰  God rather than people. ⁷¹  5:30 The God of our forefathers ⁷²  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁷³  5:31 God exalted him ⁷⁴  to his right hand as Leader ⁷⁵  and Savior, to give repentance to Israel and forgiveness of sins. ⁷⁶  5:32 And we are witnesses of these events, ⁷⁷  and so is the Holy Spirit whom God has given to those who obey ⁷⁸  him.”

5:33 Now when they heard this, they became furious ⁷⁹  and wanted to execute them. ⁸⁰  5:34 But a Pharisee ⁸¹  whose name was Gamaliel, ⁸²  a teacher of the law who was respected by all the people, stood up ⁸³  in the council ⁸⁴  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁸⁵  “Men of Israel, ⁸⁶  pay close attention to ⁸⁷  what you are about to do to these men. 5:36 For some time ago ⁸⁸  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁸⁹  was killed, and all who followed him were dispersed and nothing came of it. ⁹⁰  5:37 After him Judas the Galilean arose in the days of the census, ⁹¹  and incited people to follow him in revolt. ⁹²  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, ⁹³  it will come to nothing, ⁹⁴  5:39 but if ⁹⁵  it is from God, you will not be able to stop them, or you may even be found ⁹⁶  fighting against God.” He convinced them, ⁹⁷  5:40 and they summoned the apostles and had them beaten. ⁹⁸  Then ⁹⁹  they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy ¹⁰⁰  to suffer dishonor for the sake of the name. ¹⁰¹  5:42 And every day both in the temple courts ¹⁰²  and from house to house, they did not stop teaching and proclaiming the good news ¹⁰³  that Jesus was the Christ. ¹⁰⁴ 

Kisah Para Rasul 23:1-11

23:1 Paul looked directly ¹⁰⁵  at the council ¹⁰⁶  and said, “Brothers, I have lived my life with a clear conscience ¹⁰⁷  before God to this day.” 23:2 At that ¹⁰⁸  the high priest Ananias ordered those standing near ¹⁰⁹  Paul ¹¹⁰  to strike ¹¹¹  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹¹²  Do ¹¹³  you sit there judging me according to the law, ¹¹⁴  and in violation of the law ¹¹⁵  you order me to be struck?” 23:4 Those standing near him ¹¹⁶  said, “Do you dare insult ¹¹⁷  God’s high priest?” 23:5 Paul replied, ¹¹⁸  “I did not realize, ¹¹⁹  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹²⁰ 

23:6 Then when Paul noticed ¹²¹  that part of them were Sadducees ¹²²  and the others Pharisees, ¹²³  he shouted out in the council, ¹²⁴  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹²⁵  of the dead!” 23:7 When he said this, ¹²⁶  an argument ¹²⁷  began ¹²⁸  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ¹²⁹  23:9 There was a great commotion, ¹³⁰  and some experts in the law ¹³¹  from the party of the Pharisees stood up ¹³²  and protested strongly, ¹³³  “We find nothing wrong ¹³⁴  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ¹³⁵  so great the commanding officer ¹³⁶  feared that they would tear Paul to pieces, ¹³⁷  he ordered the detachment ¹³⁸  to go down, take him away from them by force, ¹³⁹  and bring him into the barracks. ¹⁴⁰ 

23:11 The following night the Lord ¹⁴¹  stood near ¹⁴²  Paul ¹⁴³  and said, “Have courage, ¹⁴⁴  for just as you have testified about me in Jerusalem, ¹⁴⁵  so you must also testify in Rome.” ¹⁴⁶ 

[24:9]  ¹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ² sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:10]  ³ tn Or “many will fall away.” This could also refer to apostasy.

[13:9]  ⁴ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ⁵ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ⁶ sn See the note on synagogue in 1:21.

[13:9]  ⁷ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[12:11]  ⁸ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ⁹ 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.

[12:11]  ¹⁰ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[21:12]  ¹¹ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ¹² tn Grk “will lay their hands on you.”

[21:12]  ¹³ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:13]  ¹⁵ tn Grk “This will turn out to you for [a] testimony.”

[16:2]  ¹⁶ tn Or “expel you from.”

[16:2]  ¹⁷ sn See the note on synagogue in 6:59.

[16:2]  ¹⁸ tn Grk “an hour.”

[16:2]  ¹⁹ 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.

[4:6]  ²⁰ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ²¹ 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]  ²² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “Spirit, said to them.”

[4:8]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁹ tn Or “for an act of kindness.”

[4:9]  ³⁰ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ³² tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ³³ 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]  ³⁴ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ³⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³⁶ 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]  ³⁷ tn Or “courage.”

[4:13]  ³⁸ tn Or “and found out.”

[4:13]  ³⁹ 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]  ⁴⁰ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁴¹ tn Or “nothing to say in opposition.”

[4:15]  ⁴² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁴³ tn Or “evident.”

[4:16]  ⁴⁴ 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]  ⁴⁵ tn Or “has been done by them.”

[4:17]  ⁴⁶ tn Or “speak no longer.”

[4:18]  ⁴⁷ tn Or “commanded.”

[4:18]  ⁴⁸ 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]  ⁴⁹ tn Grk “answered and said to them.”

[4:19]  ⁵⁰ 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]  ⁵¹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁵² tn Or “glorifying.”

[4:22]  ⁵³ 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. See also the note on this word in v. 16.

[4:22]  ⁵⁴ tn Or “had been done.”

[5:26]  ⁵⁵ tn Or “captain.”

[5:26]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁵⁹ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁶⁰ 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]  ⁶¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁶² tn Or “interrogated,” “asked.”

[5:28]  ⁶³ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁶⁴ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁶⁵ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁶⁶ 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]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁶⁸ 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]  ⁶⁹ tn Grk “apostles answered and said.”

[5:29]  ⁷⁰ 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]  ⁷¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁷² tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁷³ 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]  ⁷⁴ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁷⁵ tn Or “Founder” (of a movement).

[5:31]  ⁷⁶ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁷⁷ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁷⁸ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁷⁹ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁸⁰ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁸⁵ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁸⁶ 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]  ⁸⁷ tn Or “men, be careful.”

[5:36]  ⁸⁸ tn Grk “For before these days.”

[5:36]  ⁸⁹ 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]  ⁹⁰ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁹¹ tn Or “registration.”

[5:37]  ⁹² 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]  ⁹³ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁹⁴ tn Or “it will be put to an end.”

[5:39]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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.

[5:41]  ¹⁰⁰ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ¹⁰¹ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ¹⁰² tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ¹⁰³ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹⁰⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[23:1]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁰⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹¹⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹¹¹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ¹¹² sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹¹³ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ¹¹⁴ tn The law refers to the law of Moses.

[23:3]  ¹¹⁵ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:4]  ¹¹⁶ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹¹⁷ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ¹¹⁸ tn Grk “said.”

[23:5]  ¹¹⁹ tn Or “know.”

[23:5]  ¹²⁰ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ¹²¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹²² sn See the note on Sadducees in 4:1.

[23:6]  ¹²³ sn See the note on Pharisee in 5:34.

[23:6]  ¹²⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹²⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ¹²⁶ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹²⁷ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹²⁸ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ¹²⁹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:9]  ¹³⁰ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹³¹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹³² tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹³³ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹³⁴ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ¹³⁵ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ¹³⁷ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹³⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ¹³⁹ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹⁴⁰ 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.”

[23:11]  ¹⁴¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁴² tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁴³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁴⁴ tn Or “Do not be afraid.”

[23:11]  ¹⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁴⁶ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.