2:1 Now 1 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 2 a sound 3 like a violent wind blowing 4 came from heaven 5 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 6 appeared to them and came to rest on each one of them. 2:4 All 7 of them were filled with the Holy Spirit, and they began to speak in other languages 8 as the Spirit enabled them. 9
2:5 Now there were devout Jews 10 from every nation under heaven residing in Jerusalem. 11 2:6 When this sound 12 occurred, a crowd gathered and was in confusion, 13 because each one heard them speaking in his own language. 2:7 Completely baffled, they said, 14 “Aren’t 15 all these who are speaking Galileans? 2:8 And how is it that each one of us hears them 16 in our own native language? 17 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 18 2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, 19 and visitors from Rome, 20 2:11 both Jews and proselytes, 21 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 22 2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, 23 saying, “They are drunk on new wine!” 24
2:14 But Peter stood up 25 with the eleven, raised his voice, and addressed them: “You men of Judea 26 and all you who live in Jerusalem, 27 know this 28 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 29 for it is only nine o’clock in the morning. 30 2:16 But this is what was spoken about through the prophet Joel: 31
2:17 ‘And in the last days 32 it will be,’ God says,
‘that I will pour out my Spirit on all people, 33
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
2:18 Even on my servants, 34 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 35
2:19 And I will perform wonders in the sky 36 above
and miraculous signs 37 on the earth below,
blood and fire and clouds of smoke.
2:20 The sun will be changed to darkness
and the moon to blood
before the great and glorious 38 day of the Lord comes.
2:21 And then 39 everyone who calls on the name of the Lord will be saved.’ 40
2:22 “Men of Israel, 41 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 42 wonders, and miraculous signs 43 that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 44 by nailing him to a cross at the hands of Gentiles. 45 2:24 But God raised him up, 46 having released 47 him from the pains 48 of death, because it was not possible for him to be held in its power. 49 2:25 For David says about him,
‘I saw the Lord always in front of me, 50
for he is at my right hand so that I will not be shaken.
2:26 Therefore my heart was glad and my tongue rejoiced;
my body 51 also will live in hope,
2:27 because you will not leave my soul in Hades, 52
nor permit your Holy One to experience 53 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 54
2:29 “Brothers, 55 I can speak confidently 56 to you about our forefather 57 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 58 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 59 on his throne, 60 2:31 David by foreseeing this 61 spoke about the resurrection of the Christ, 62 that he was neither abandoned to Hades, 63 nor did his body 64 experience 65 decay. 66 2:32 This Jesus God raised up, and we are all witnesses of it. 67 2:33 So then, exalted 68 to the right hand 69 of God, and having received 70 the promise of the Holy Spirit 71 from the Father, he has poured out 72 what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,
‘The Lord said to my lord,
“Sit 73 at my right hand
2:35 until I make your enemies a footstool 74 for your feet.”’ 75
2:36 Therefore let all the house of Israel know beyond a doubt 76 that God has made this Jesus whom you crucified 77 both Lord 78 and Christ.” 79
2:37 Now when they heard this, 80 they were acutely distressed 81 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 82 in the name of Jesus Christ 83 for 84 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 85 2:39 For the promise 86 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified 87 and exhorted them saying, “Save yourselves from this perverse 88 generation!” 2:41 So those who accepted 89 his message 90 were baptized, and that day about three thousand people 91 were added. 92
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 93 to the breaking of bread and to prayer. 94 2:43 Reverential awe 95 came over everyone, 96 and many wonders and miraculous signs 97 came about by the apostles. 2:44 All who believed were together and held 98 everything in common, 2:45 and they began selling 99 their property 100 and possessions and distributing the proceeds 101 to everyone, as anyone had need. 2:46 Every day 102 they continued to gather together by common consent in the temple courts, 103 breaking bread from 104 house to house, sharing their food with glad 105 and humble hearts, 106 2:47 praising God and having the good will 107 of all the people. And the Lord was adding to their number every day 108 those who were being saved.
3:1 Now Peter and John were going up to the temple at the time 109 for prayer, 110 at three o’clock in the afternoon. 111 3:2 And a man lame 112 from birth 113 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 114 so he could beg for money 115 from those going into the temple courts. 116 3:3 When he saw Peter and John about to go into the temple courts, 117 he asked them for money. 118 3:4 Peter looked directly 119 at him (as did John) and said, “Look at us!” 3:5 So the lame man 120 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 121 but what I do have I give you. In the name 122 of Jesus Christ 123 the Nazarene, stand up and 124 walk!” 3:7 Then 125 Peter 126 took hold 127 of him by the right hand and raised him up, and at once the man’s 128 feet and ankles were made strong. 129 3:8 He 130 jumped up, 131 stood and began walking around, and he entered the temple courts 132 with them, walking and leaping and praising God. 3:9 All 133 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 134 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 135 at what had happened to him.
3:11 While the man 136 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 137 called Solomon’s Portico. 138 3:12 When Peter saw this, he declared to the people, “Men of Israel, 139 why are you amazed at this? Why 140 do you stare at us as if we had made this man 141 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 142 the God of our forefathers, 143 has glorified 144 his servant 145 Jesus, whom you handed over and rejected 146 in the presence of Pilate after he had decided 147 to release him. 3:14 But you rejected 148 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 149 the Originator 150 of life, whom God raised 151 from the dead. To this fact we are witnesses! 152 3:16 And on the basis of faith in Jesus’ 153 name, 154 his very name has made this man – whom you see and know – strong. The 155 faith that is through Jesus 156 has given him this complete health in the presence 157 of you all. 3:17 And now, brothers, I know you acted in ignorance, 158 as your rulers did too. 3:18 But the things God foretold 159 long ago through 160 all the prophets – that his Christ 161 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 162 may come from the presence of the Lord, 163 and so that he may send the Messiah 164 appointed 165 for you – that is, Jesus. 3:21 This one 166 heaven must 167 receive until the time all things are restored, 168 which God declared 169 from times long ago 170 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 171 him in everything he tells you. 172 3:23 Every person 173 who does not obey that prophet will be destroyed and thus removed 174 from the people.’ 175 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 176 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 177 saying to Abraham, ‘And in your descendants 178 all the nations 179 of the earth will be blessed.’ 180 3:26 God raised up 181 his servant and sent him first to you, to bless you by turning 182 each one of you from your iniquities.” 183
4:1 While Peter and John 184 were speaking to the people, the priests and the commander 185 of the temple guard 186 and the Sadducees 187 came up 188 to them, 4:2 angry 189 because they were teaching the people and announcing 190 in Jesus the resurrection of the dead. 4:3 So 191 they seized 192 them and put them in jail 193 until the next day (for it was already evening). 4:4 But many of those who had listened to 194 the message 195 believed, and the number of the men 196 came to about five thousand.
4:5 On the next day, 197 their rulers, elders, and experts in the law 198 came together 199 in Jerusalem. 200 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 201 4:7 After 202 making Peter and John 203 stand in their midst, they began to inquire, “By what power or by what name 204 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 205 replied, 206 “Rulers of the people and elders, 207 4:9 if 208 we are being examined 209 today for a good deed 210 done to a sick man – by what means this man was healed 211 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 212 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 213 is the stone that was rejected by you, 214 the builders, that has become the cornerstone. 215 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 216 by which we must 217 be saved.”
4:13 When they saw the boldness 218 of Peter and John, and discovered 219 that they were uneducated 220 and ordinary 221 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. 222 4:15 But when they had ordered them to go outside the council, 223 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 224 to all who live in Jerusalem that a notable miraculous sign 225 has come about through them, 226 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 227 to anyone in this name.” 4:18 And they called them in and ordered 228 them not to speak or teach at all in the name 229 of Jesus. 4:19 But Peter and John replied, 230 “Whether it is right before God to obey 231 you rather than God, you decide, 4:20 for it is impossible 232 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 233 God for what had happened. 4:22 For the man, on whom this miraculous sign 234 of healing had been performed, 235 was over forty years old.
4:23 When they were released, Peter and John 236 went to their fellow believers 237 and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind 238 and said, “Master of all, 239 you who made the heaven, the earth, 240 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 241 your servant David our forefather, 242
‘Why do the nations 243 rage, 244
and the peoples plot foolish 245 things?
4:26 The kings of the earth stood together, 246
and the rulers assembled together,
against the Lord and against his 247 Christ.’ 248
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 249 your holy servant Jesus, whom you anointed, 250 4:28 to do as much as your power 251 and your plan 252 had decided beforehand 253 would happen. 4:29 And now, Lord, pay attention to 254 their threats, and grant 255 to your servants 256 to speak your message 257 with great courage, 258 4:30 while you extend your hand to heal, and to bring about miraculous signs 259 and wonders through the name of your holy servant Jesus.” 4:31 When 260 they had prayed, the place where they were assembled together was shaken, 261 and they were all filled with the Holy Spirit and began to speak 262 the word of God 263 courageously. 264
4:32 The group of those who believed were of one heart and mind, 265 and no one said that any of his possessions was his own, but everything was held in common. 266 4:33 With 267 great power the apostles were giving testimony 268 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 269 among them, because those who were owners of land or houses were selling 270 them 271 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 272 were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 273 4:37 sold 274 a field 275 that belonged to him and brought the money 276 and placed it at the apostles’ feet.
5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 277 kept back for himself part of the proceeds with his wife’s knowledge; he brought 278 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 279 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 280 the land? 5:4 Before it was sold, 281 did it not 282 belong to you? And when it was sold, was the money 283 not at your disposal? How have you thought up this deed in your heart? 284 You have not lied to people 285 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 286 all who heard about it. 5:6 So the young men came, 287 wrapped him up, 288 carried him out, and buried 289 him. 5:7 After an interval of about three hours, 290 his wife came in, but she did not know 291 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 292 paid this amount 293 for the land?” Sapphira 294 said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once 295 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great 296 fear gripped 297 the whole church 298 and all who heard about these things.
5:12 Now many miraculous signs 299 and wonders came about among the people through the hands of the apostles. By 300 common consent 301 they were all meeting together in Solomon’s Portico. 302 5:13 None of the rest dared to join them, 303 but the people held them in high honor. 304 5:14 More and more believers in the Lord were added to their number, 305 crowds of both men and women. 5:15 Thus 306 they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem 307 also came together, bringing the sick and those troubled by unclean spirits. 308 They 309 were all 310 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 311 ), 312 and they were filled with jealousy. 313 5:18 They 314 laid hands on 315 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 316 opened 317 the doors of the prison, 318 led them out, 319 and said, 5:20 “Go and stand in the temple courts 320 and proclaim 321 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 322 at daybreak and began teaching. 323
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 324 – that is, the whole high council 325 of the Israelites 326 – and sent to the jail to have the apostles 327 brought before them. 328 5:22 But the officers 329 who came for them 330 did not find them in the prison, so they returned and reported, 331 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 332 we found no one inside.” 5:24 Now when the commander 333 of the temple guard 334 and the chief priests heard this report, 335 they were greatly puzzled concerning it, 336 wondering what this could 337 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 338 and teaching 339 the people!” 5:26 Then the commander 340 of the temple guard 341 went with the officers 342 and brought the apostles 343 without the use of force 344 (for they were afraid of being stoned by the people). 345
5:27 When they had brought them, they stood them before the council, 346 and the high priest questioned 347 them, 5:28 saying, “We gave 348 you strict orders 349 not to teach in this name. 350 Look, 351 you have filled Jerusalem 352 with your teaching, and you intend to bring this man’s blood 353 on us!” 5:29 But Peter and the apostles replied, 354 “We must obey 355 God rather than people. 356 5:30 The God of our forefathers 357 raised up Jesus, whom you seized and killed by hanging him on a tree. 358 5:31 God exalted him 359 to his right hand as Leader 360 and Savior, to give repentance to Israel and forgiveness of sins. 361 5:32 And we are witnesses of these events, 362 and so is the Holy Spirit whom God has given to those who obey 363 him.”
5:33 Now when they heard this, they became furious 364 and wanted to execute them. 365 5:34 But a Pharisee 366 whose name was Gamaliel, 367 a teacher of the law who was respected by all the people, stood up 368 in the council 369 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 370 “Men of Israel, 371 pay close attention to 372 what you are about to do to these men. 5:36 For some time ago 373 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 374 was killed, and all who followed him were dispersed and nothing came of it. 375 5:37 After him Judas the Galilean arose in the days of the census, 376 and incited people to follow him in revolt. 377 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, 378 it will come to nothing, 379 5:39 but if 380 it is from God, you will not be able to stop them, or you may even be found 381 fighting against God.” He convinced them, 382 5:40 and they summoned the apostles and had them beaten. 383 Then 384 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 385 to suffer dishonor for the sake of the name. 386 5:42 And every day both in the temple courts 387 and from house to house, they did not stop teaching and proclaiming the good news 388 that Jesus was the Christ. 389
6:1 Now in those 390 days, when the disciples were growing in number, 391 a complaint arose on the part of the Greek-speaking Jews 392 against the native Hebraic Jews, 393 because their widows 394 were being overlooked 395 in the daily distribution of food. 396 6:2 So the twelve 397 called 398 the whole group 399 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 400 6:3 But carefully select from among you, brothers, 401 seven 402 men who are well-attested, 403 full of the Spirit and of wisdom, whom we may put in charge 404 of this necessary task. 405 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 406 proposal pleased the entire group, so 407 they chose Stephen, a man full of faith and of the Holy Spirit, with 408 Philip, 409 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 410 from Antioch. 411 6:6 They stood these men before the apostles, who prayed 412 and placed 413 their hands on them. 6:7 The word of God continued to spread, 414 the number of disciples in Jerusalem 415 increased greatly, and a large group 416 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 417 among the people. 6:9 But some men from the Synagogue 418 of the Freedmen (as it was called), 419 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 420 stood up and argued with Stephen. 6:10 Yet 421 they were not able to resist 422 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 423 some men to say, “We have heard this man 424 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 425 elders, and the experts in the law; 426 then they approached Stephen, 427 seized him, and brought him before the council. 428 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 429 and the law. 430 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 431 that Moses handed down to us.” 6:15 All 432 who were sitting in the council 433 looked intently at Stephen 434 and saw his face was like the face of an angel. 435
7:1 Then the high priest said, “Are these things true?” 436 7:2 So he replied, 437 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 438 Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 439 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 440 made him move 441 to this country where you now live. 7:5 He 442 did not give any of it to him for an inheritance, 443 not even a foot of ground, 444 yet God 445 promised to give it to him as his possession, and to his descendants after him, 446 even though Abraham 447 as yet had no child. 7:6 But God spoke as follows: ‘Your 448 descendants will be foreigners 449 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 450 7:7 But I will punish 451 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 452 and worship 453 me in this place.’ 454 7:8 Then God 455 gave Abraham 456 the covenant 457 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 458 and Isaac became the father of 459 Jacob, and Jacob of the twelve patriarchs. 460 7:9 The 461 patriarchs, because they were jealous of Joseph, sold 462 him into Egypt. But 463 God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made 464 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 465 Egypt and Canaan, causing 466 great suffering, and our 467 ancestors 468 could not find food. 7:12 So when Jacob heard that there was grain 469 in Egypt, he sent our ancestors 470 there 471 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 472 became known to Pharaoh. 7:14 So Joseph sent a message 473 and invited 474 his father Jacob and all his relatives to come, seventy-five people 475 in all. 7:15 So Jacob went down to Egypt and died there, 476 along with our ancestors, 477 7:16 and their bones 478 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 479 from the sons of Hamor in Shechem.
7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 480 the people increased greatly in number 481 in Egypt, 7:18 until another king who did not know about 482 Joseph ruled 483 over Egypt. 484 7:19 This was the one who exploited 485 our people 486 and was cruel to our ancestors, 487 forcing them to abandon 488 their infants so they would die. 489 7:20 At that time Moses was born, and he was beautiful 490 to God. For 491 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 492 Pharaoh’s daughter adopted 493 him and brought him up 494 as her own son. 7:22 So Moses was trained 495 in all the wisdom of the Egyptians and was powerful 496 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 497 to visit his fellow countrymen 498 the Israelites. 499 7:24 When 500 he saw one of them being hurt unfairly, 501 Moses 502 came to his defense 503 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 504 would understand that God was delivering them 505 through him, 506 but they did not understand. 507 7:26 The next day Moses 508 saw two men 509 fighting, and tried to make peace between 510 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 511 Moses 512 aside, saying, ‘Who made 513 you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ 514 7:29 When the man said this, 515 Moses fled and became a foreigner 516 in the land of Midian, where he became the father of two sons.
7:30 “After 517 forty years had passed, an angel appeared to him in the desert 518 of Mount Sinai, in the flame of a burning bush. 519 7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, 520 the God of Abraham, Isaac, 521 and Jacob.’ 522 Moses began to tremble and did not dare to look more closely. 523 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 524 7:34 I have certainly seen the suffering 525 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 526 Now 527 come, I will send you to Egypt.’ 528 7:35 This same 529 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 530 God sent as both ruler and deliverer 531 through the hand of the angel 532 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 533 in the land of Egypt, 534 at 535 the Red Sea, and in the wilderness 536 for forty years. 7:37 This is the Moses who said to the Israelites, 537 ‘God will raise up for you a prophet like me from among your brothers.’ 538 7:38 This is the man who was in the congregation 539 in the wilderness 540 with the angel who spoke to him at Mount Sinai, and with our ancestors, 541 and he 542 received living oracles 543 to give to you. 544 7:39 Our 545 ancestors 546 were unwilling to obey 547 him, but pushed him aside 548 and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt 549 – we do not know what has happened to him!’ 550 7:41 At 551 that time 552 they made an idol in the form of a calf, 553 brought 554 a sacrifice to the idol, and began rejoicing 555 in the works of their hands. 556 7:42 But God turned away from them and gave them over 557 to worship the host 558 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 559 forty years in the wilderness, was it, 560 house of Israel? 7:43 But you took along the tabernacle 561 of Moloch 562 and the star of the 563 god Rephan, 564 the images you made to worship, but I will deport 565 you beyond Babylon.’ 566 7:44 Our ancestors 567 had the tabernacle 568 of testimony in the wilderness, 569 just as God 570 who spoke to Moses ordered him 571 to make it according to the design he had seen. 7:45 Our 572 ancestors 573 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 574 until the time 575 of David. 7:46 He 576 found favor 577 with 578 God and asked that he could 579 find a dwelling place 580 for the house 581 of Jacob. 7:47 But Solomon built a house 582 for him. 7:48 Yet the Most High 583 does not live in houses made by human hands, 584 as the prophet says,
7:49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place? 585
7:50 Did my hand 586 not make all these things?’ 587
7:51 “You stubborn 588 people, with uncircumcised 589 hearts and ears! 590 You are always resisting the Holy Spirit, like your ancestors 591 did! 7:52 Which of the prophets did your ancestors 592 not persecute? 593 They 594 killed those who foretold long ago the coming of the Righteous One, 595 whose betrayers and murderers you have now become! 596 7:53 You 597 received the law by decrees given by angels, 598 but you did not obey 599 it.” 600
7:54 When they heard these things, they became furious 601 and ground their teeth 602 at him. 7:55 But Stephen, 603 full 604 of the Holy Spirit, looked intently 605 toward heaven and saw the glory of God, and Jesus standing 606 at the right hand of God. 7:56 “Look!” he said. 607 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 608 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 609 they had driven him out of the city, they began to stone him, 610 and the witnesses laid their cloaks 611 at the feet of a young man named Saul. 7:59 They 612 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 613 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 614 When 615 he had said this, he died. 616 8:1 And Saul agreed completely with killing 617 him.
Now on that day a great 618 persecution began 619 against the church in Jerusalem, 620 and all 621 except the apostles were forced to scatter throughout the regions 622 of Judea and Samaria. 8:2 Some 623 devout men buried Stephen and made loud lamentation 624 over him. 625 8:3 But Saul was trying to destroy 626 the church; entering one house after another, he dragged off 627 both men and women and put them in prison. 628
8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria 629 and began proclaiming 630 the Christ 631 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 632 as they heard and saw the miraculous signs 633 he was performing. 8:7 For unclean spirits, 634 crying with loud shrieks, were coming out of many who were possessed, 635 and many paralyzed and lame people were healed. 8:8 So there was 636 great joy 637 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 638 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 639 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 640 8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God 641 and the name of Jesus Christ, 642 they began to be baptized, 643 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 644 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 645
8:14 Now when the apostles in Jerusalem 646 heard that Samaria had accepted the word 647 of God, they sent 648 Peter and John to them. 8:15 These two 649 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 650 had not yet come upon 651 any of them, but they had only been baptized in the name of the Lord Jesus.) 652 8:17 Then Peter and John placed their hands on the Samaritans, 653 and they received the Holy Spirit. 654
8:18 Now Simon, when he saw that the Spirit 655 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 656 too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, 657 because you thought you could acquire 658 God’s gift with money! 8:21 You have no share or part 659 in this matter 660 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 661 that he may perhaps forgive you for the intent of your heart. 662 8:23 For I see that you are bitterly envious 663 and in bondage to sin.” 8:24 But Simon replied, 664 “You pray to the Lord for me so that nothing of what you have said may happen to 665 me.”
8:25 So after Peter and John 666 had solemnly testified 667 and spoken the word of the Lord, 668 they started back to Jerusalem, proclaiming 669 the good news to many Samaritan villages 670 as they went. 671
8:26 Then an angel of the Lord 672 said to Philip, 673 “Get up and go south 674 on the road that goes down from Jerusalem 675 to Gaza.” (This is a desert 676 road.) 677 8:27 So 678 he got up 679 and went. There 680 he met 681 an Ethiopian eunuch, 682 a court official of Candace, 683 queen of the Ethiopians, who was in charge of all her treasury. He 684 had come to Jerusalem to worship, 685 8:28 and was returning home, sitting 686 in his chariot, reading 687 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 688 to it 689 and heard the man 690 reading Isaiah the prophet. He 691 asked him, 692 “Do you understand what you’re reading?” 8:31 The man 693 replied, “How in the world can I, 694 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 695 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 696 not open his mouth.
8:33 In humiliation 697 justice was taken from him. 698
Who can describe his posterity? 699
For his life was taken away 700 from the earth.” 701
8:34 Then the eunuch said 702 to Philip, “Please tell me, 703 who is the prophet saying this about – himself or someone else?” 704 8:35 So Philip started speaking, 705 and beginning with this scripture 706 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 707 from being baptized?” 8:37 [[EMPTY]] 708 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 709 and Philip baptized 710 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 711 went on his way rejoicing. 712 8:40 Philip, however, found himself 713 at Azotus, 714 and as he passed through the area, 715 he proclaimed the good news 716 to all the towns 717 until he came to Caesarea. 718
9:1 Meanwhile Saul, still breathing out threats 719 to murder 720 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 721 in Damascus, so that if he found any who belonged to the Way, 722 either men or women, he could bring them as prisoners 723 to Jerusalem. 724 9:3 As he was going along, approaching 725 Damascus, suddenly a light from heaven flashed 726 around him. 9:4 He 727 fell to the ground and heard a voice saying to him, “Saul, Saul, 728 why are you persecuting me?” 729 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 730 and enter the city and you will be told 731 what you must do.” 9:7 (Now the men 732 who were traveling with him stood there speechless, 733 because they heard the voice but saw no one.) 734 9:8 So Saul got up from the ground, but although his eyes were open, 735 he could see nothing. 736 Leading him by the hand, his companions 737 brought him into Damascus. 9:9 For 738 three days he could not see, and he neither ate nor drank anything. 739
9:10 Now there was a disciple in Damascus named Ananias. The 740 Lord 741 said to him in a vision, “Ananias,” and he replied, “Here I am, 742 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 743 and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision 744 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 745 “Lord, I have heard from many people 746 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 747 all who call on your name!” 748 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 749 to carry my name before Gentiles and kings and the people of Israel. 750 9:16 For I will show him how much he must suffer for the sake of my name.” 751 9:17 So Ananias departed and entered the house, placed 752 his hands on Saul 753 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 754 has sent me so that you may see again and be filled with the Holy Spirit.” 755 9:18 Immediately 756 something like scales 757 fell from his eyes, and he could see again. He 758 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 759 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 760 saying, “This man is the Son of God.” 761 9:21 All 762 who heard him were amazed and were saying, “Is this not 763 the man who in Jerusalem was ravaging 764 those who call on this name, and who had come here to bring them as prisoners 765 to the chief priests?” 9:22 But Saul became more and more capable, 766 and was causing consternation 767 among the Jews who lived in Damascus by proving 768 that Jesus 769 is the Christ. 770
9:23 Now after some days had passed, the Jews plotted 771 together to kill him, 9:24 but Saul learned of their plot against him. 772 They were also watching 773 the city gates 774 day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening 775 in the wall by lowering him in a basket. 776
9:26 When he arrived in Jerusalem, 777 he attempted to associate 778 with the disciples, and they were all afraid of him, because they did not believe 779 that he was a disciple. 9:27 But Barnabas took 780 Saul, 781 brought 782 him to the apostles, and related to them how he had seen the Lord on the road, that 783 the Lord had spoken to him, and how in Damascus he had spoken out boldly 784 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 785 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 786 with the Greek-speaking Jews, 787 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 788 and sent him away to Tarsus.
9:31 Then 789 the church throughout Judea, Galilee, 790 and Samaria experienced 791 peace and thus was strengthened. 792 Living 793 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 794 increased in numbers.
9:32 Now 795 as Peter was traveling around from place to place, 796 he also came down to the saints who lived in Lydda. 797 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 798 he was paralyzed. 9:34 Peter 799 said to him, “Aeneas, Jesus the Christ 800 heals you. Get up and make your own bed!” 801 And immediately he got up. 9:35 All 802 those who lived in Lydda 803 and Sharon 804 saw him, and they 805 turned 806 to the Lord.
9:36 Now in Joppa 807 there was a disciple named Tabitha (which in translation means 808 Dorcas). 809 She was continually doing good deeds and acts of charity. 810 9:37 At that time 811 she became sick 812 and died. When they had washed 813 her body, 814 they placed it in an upstairs room. 9:38 Because Lydda 815 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 816 9:39 So Peter got up and went with them, and 817 when he arrived 818 they brought him to the upper room. All 819 the widows stood beside him, crying and showing him 820 the tunics 821 and other clothing 822 Dorcas used to make 823 while she was with them. 9:40 But Peter sent them all outside, 824 knelt down, 825 and prayed. Turning 826 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 827 9:41 He gave 828 her his hand and helped her get up. Then he called 829 the saints and widows and presented her alive. 9:42 This became known throughout all 830 Joppa, and many believed in the Lord. 831 9:43 So 832 Peter 833 stayed many days in Joppa with a man named 834 Simon, a tanner. 835
10:1 Now there was a man in Caesarea 836 named Cornelius, a centurion 837 of what was known as the Italian Cohort. 838 10:2 He 839 was a devout, God-fearing man, 840 as was all his household; he did many acts of charity for the people 841 and prayed to God regularly. 10:3 About three o’clock one afternoon 842 he saw clearly in a vision an angel of God 843 who came in 844 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 845 replied, 846 “What is it, Lord?” The angel 847 said to him, “Your prayers and your acts of charity 848 have gone up as a memorial 849 before God. 10:5 Now 850 send men to Joppa 851 and summon a man named Simon, 852 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 853 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 854 called two of his personal servants 855 and a devout soldier from among those who served him, 856 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 857 the next day, while they were on their way and approaching 858 the city, Peter went up on the roof 859 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 860 10:11 He 861 saw heaven 862 opened 863 and an object something like a large sheet 864 descending, 865 being let down to earth 866 by its four corners. 10:12 In it 867 were all kinds of four-footed animals and reptiles 868 of the earth and wild birds. 869 10:13 Then 870 a voice said 871 to him, “Get up, Peter; slaughter 872 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 873 10:15 The voice 874 spoke to him again, a second time, “What God has made clean, you must not consider 875 ritually unclean!” 876 10:16 This happened three times, and immediately the object was taken up into heaven. 877
10:17 Now while Peter was puzzling over 878 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 879 and approached 880 the gate. 10:18 They 881 called out to ask if Simon, known as Peter, 882 was staying there as a guest. 10:19 While Peter was still thinking seriously about 883 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 884 go down, and accompany them without hesitation, 885 because I have sent them.” 10:21 So Peter went down 886 to the men and said, “Here I am, 887 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 888 a righteous 889 and God-fearing man, well spoken of by the whole Jewish nation, 890 was directed by a holy angel to summon you to his house and to hear a message 891 from you.” 10:23 So Peter 892 invited them in and entertained them as guests.
On the next day he got up and set out 893 with them, and some of the brothers from Joppa 894 accompanied him. 10:24 The following day 895 he entered Caesarea. 896 Now Cornelius was waiting anxiously 897 for them and had called together his relatives and close friends. 10:25 So when 898 Peter came in, Cornelius met 899 him, fell 900 at his feet, and worshiped 901 him. 10:26 But Peter helped him up, 902 saying, “Stand up. I too am a mere mortal.” 903 10:27 Peter 904 continued talking with him as he went in, and he found many people gathered together. 905 10:28 He said to them, “You know that 906 it is unlawful 907 for a Jew 908 to associate with or visit a Gentile, 909 yet God has shown me that I should call no person 910 defiled or ritually unclean. 911 10:29 Therefore when you sent for me, 912 I came without any objection. Now may I ask why 913 you sent for me?” 10:30 Cornelius 914 replied, 915 “Four days ago at this very hour, at three o’clock in the afternoon, 916 I was praying in my house, and suddenly 917 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 918 have been remembered before God. 919 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 920 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 921 So now we are all here in the presence of God 922 to listen 923 to everything the Lord has commanded you to say to us.” 924
10:34 Then Peter started speaking: 925 “I now truly understand that God does not show favoritism in dealing with people, 926 10:35 but in every nation 927 the person who fears him 928 and does what is right 929 is welcomed before him. 10:36 You know 930 the message 931 he sent to the people 932 of Israel, proclaiming the good news of peace 933 through 934 Jesus Christ 935 (he is Lord 936 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 937 10:38 with respect to Jesus from Nazareth, 938 that 939 God anointed him with the Holy Spirit and with power. He 940 went around doing good and healing all who were oppressed by the devil, 941 because God was with him. 942 10:39 We 943 are witnesses of all the things he did both in Judea 944 and in Jerusalem. 945 They 946 killed him by hanging him on a tree, 947 10:40 but 948 God raised him up on the third day and caused him to be seen, 949 10:41 not by all the people, but by us, the witnesses God had already chosen, 950 who ate and drank 951 with him after he rose from the dead. 10:42 He 952 commanded us to preach to the people and to warn 953 them 954 that he is the one 955 appointed 956 by God as judge 957 of the living and the dead. 10:43 About him all the prophets testify, 958 that everyone who believes in him receives forgiveness of sins 959 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 960 all those who heard the message. 961 10:45 The 962 circumcised believers 963 who had accompanied Peter were greatly astonished 964 that 965 the gift of the Holy Spirit 966 had been poured out 967 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 968 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 969 can he?” 970 10:48 So he gave orders to have them baptized 971 in the name of Jesus Christ. 972 Then they asked him to stay for several days.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 973 the word of God. 974 11:2 So when Peter went up to Jerusalem, 975 the circumcised believers 976 took issue with 977 him, 11:3 saying, “You went to 978 uncircumcised men and shared a meal with 979 them.” 11:4 But Peter began and explained it to them point by point, 980 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 981 an object something like a large sheet descending, 982 being let down from heaven 983 by its four corners, and it came to me. 11:6 As I stared 984 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 985 and wild birds. 986 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 987 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 988 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 989 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 990 three men sent to me from Caesarea 991 approached 992 the house where we were staying. 993 11:12 The Spirit told me to accompany them without hesitation. These six brothers 994 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 995 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 996 them just as he did 997 on us at the beginning. 998 11:16 And I remembered the word of the Lord, 999 as he used to say, 1000 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 1001 11:17 Therefore if God 1002 gave them the same gift 1003 as he also gave us after believing 1004 in the Lord Jesus Christ, 1005 who was I to hinder 1006 God?” 11:18 When they heard this, 1007 they ceased their objections 1008 and praised 1009 God, saying, “So then, God has granted the repentance 1010 that leads to life even to the Gentiles.” 1011
11:19 Now those who had been scattered because of the persecution that took place over Stephen 1012 went as far as 1013 Phoenicia, 1014 Cyprus, 1015 and Antioch, 1016 speaking the message 1017 to no one but Jews. 11:20 But there were some men from Cyprus 1018 and Cyrene 1019 among them who came 1020 to Antioch 1021 and began to speak to the Greeks 1022 too, proclaiming the good news of the Lord Jesus. 11:21 The 1023 hand of the Lord was with them, and a great number who believed 1024 turned 1025 to the Lord. 11:22 A report 1026 about them came to the attention 1027 of the church in Jerusalem, 1028 and they sent Barnabas 1029 to Antioch. 1030 11:23 When 1031 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 1032 to the Lord with devoted hearts, 1033 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 1034 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 1035 So 1036 for a whole year Barnabas and Saul 1037 met with the church and taught a significant number of people. 1038 Now it was in Antioch 1039 that the disciples were first called Christians. 1040
11:27 At that time 1041 some 1042 prophets 1043 came down 1044 from Jerusalem 1045 to Antioch. 1046 11:28 One of them, named Agabus, got up 1047 and predicted 1048 by the Spirit that a severe 1049 famine 1050 was about to come over the whole inhabited world. 1051 (This 1052 took place during the reign of Claudius.) 1053 11:29 So the disciples, each in accordance with his financial ability, 1054 decided 1055 to send relief 1056 to the brothers living in Judea. 11:30 They did so, 1057 sending their financial aid 1058 to the elders by Barnabas and Saul.
12:1 About that time King Herod 1059 laid hands on 1060 some from the church to harm them. 1061 12:2 He had James, the brother of John, executed with a sword. 1062 12:3 When he saw that this pleased the Jews, 1063 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 1064 12:4 When he had seized him, he put him in prison, handing him over to four squads 1065 of soldiers to guard him. Herod 1066 planned 1067 to bring him out for public trial 1068 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 1069 praying to God for him. 1070 12:6 On that very night before Herod was going to bring him out for trial, 1071 Peter was sleeping between two soldiers, bound with two chains, while 1072 guards in front of the door were keeping watch 1073 over the prison. 12:7 Suddenly 1074 an angel of the Lord 1075 appeared, and a light shone in the prison cell. He struck 1076 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 1077 wrists. 1078 12:8 The angel said to him, “Fasten your belt 1079 and put on your sandals.” Peter 1080 did so. Then the angel 1081 said to him, “Put on your cloak 1082 and follow me.” 12:9 Peter 1083 went out 1084 and followed him; 1085 he did not realize that what was happening through the angel was real, 1086 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 1087 they came to the iron 1088 gate leading into the city. It 1089 opened for them by itself, 1090 and they went outside and walked down one narrow street, 1091 when at once the angel left him. 12:11 When 1092 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 1093 me from the hand 1094 of Herod 1095 and from everything the Jewish people 1096 were expecting to happen.”
12:12 When Peter 1097 realized this, he went to the house of Mary, the mother of John Mark, 1098 where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 1099 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 1100 them 1101 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 1102 But she kept insisting that it was Peter, 1103 and they kept saying, 1104 “It is his angel!” 1105 12:16 Now Peter continued knocking, and when they opened the door 1106 and saw him, they were greatly astonished. 1107 12:17 He motioned to them 1108 with his hand to be quiet and then related 1109 how the Lord had brought 1110 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 1111
12:18 At daybreak 1112 there was great consternation 1113 among the soldiers over what had become of Peter. 12:19 When Herod 1114 had searched 1115 for him and did not find him, he questioned 1116 the guards and commanded that they be led away to execution. 1117 Then 1118 Herod 1119 went down from Judea to Caesarea 1120 and stayed there.
12:20 Now Herod 1121 was having an angry quarrel 1122 with the people of Tyre 1123 and Sidon. 1124 So they joined together 1125 and presented themselves before him. And after convincing 1126 Blastus, the king’s personal assistant, 1127 to help them, 1128 they asked for peace, 1129 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 1130 put on his royal robes, 1131 sat down on the judgment seat, 1132 and made a speech 1133 to them. 12:22 But the crowd 1134 began to shout, 1135 “The voice of a god, 1136 and not of a man!” 12:23 Immediately an angel of the Lord 1137 struck 1138 Herod 1139 down because he did not give the glory to God, and he was eaten by worms and died. 1140 12:24 But the word of God 1141 kept on increasing 1142 and multiplying.
12:25 So Barnabas and Saul returned to 1143 Jerusalem 1144 when they had completed 1145 their mission, 1146 bringing along with them John Mark. 1147
13:1 Now there were these prophets and teachers in the church at Antioch: 1148 Barnabas, Simeon called Niger, 1149 Lucius the Cyrenian, 1150 Manaen (a close friend of Herod 1151 the tetrarch 1152 from childhood 1153 ) and Saul. 13:2 While they were serving 1154 the Lord and fasting, the Holy Spirit said, “Set apart 1155 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 1156 and 1157 prayed and placed their hands 1158 on them, they sent them off.
13:4 So Barnabas and Saul, 1159 sent out by the Holy Spirit, went down to Seleucia, 1160 and from there they sailed to Cyprus. 1161 13:5 When 1162 they arrived 1163 in Salamis, 1164 they began to proclaim 1165 the word of God in the Jewish synagogues. 1166 (Now they also had John 1167 as their assistant.) 1168 13:6 When they had crossed over 1169 the whole island as far as Paphos, 1170 they found a magician, a Jewish false prophet named Bar-Jesus, 1171 13:7 who was with the proconsul 1172 Sergius Paulus, an intelligent man. The proconsul 1173 summoned 1174 Barnabas and Saul and wanted to hear 1175 the word of God. 13:8 But the magician Elymas 1176 (for that is the way his name is translated) 1177 opposed them, trying to turn the proconsul 1178 away from the faith. 13:9 But Saul (also known as Paul), 1179 filled with the Holy Spirit, 1180 stared straight 1181 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 1182 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 1183 13:11 Now 1184 look, the hand of the Lord is against 1185 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 1186 and darkness came over 1187 him, and he went around seeking people 1188 to lead him by the hand. 13:12 Then when the proconsul 1189 saw what had happened, he believed, 1190 because he was greatly astounded 1191 at the teaching about 1192 the Lord.
13:13 Then Paul and his companions put out to sea 1193 from Paphos 1194 and came to Perga 1195 in Pamphylia, 1196 but John 1197 left them and returned to Jerusalem. 1198 13:14 Moving on from 1199 Perga, 1200 they arrived at Pisidian Antioch, 1201 and on the Sabbath day they went into 1202 the synagogue 1203 and sat down. 13:15 After the reading from the law and the prophets, 1204 the leaders of the synagogue 1205 sent them a message, 1206 saying, “Brothers, 1207 if you have any message 1208 of exhortation 1209 for the people, speak it.” 1210 13:16 So Paul stood up, 1211 gestured 1212 with his hand and said,
“Men of Israel, 1213 and you Gentiles who fear God, 1214 listen: 13:17 The God of this people Israel 1215 chose our ancestors 1216 and made the people great 1217 during their stay as foreigners 1218 in the country 1219 of Egypt, and with uplifted arm 1220 he led them out of it. 13:18 For 1221 a period of about forty years he put up with 1222 them in the wilderness. 1223 13:19 After 1224 he had destroyed 1225 seven nations 1226 in the land of Canaan, he gave his people their land as an inheritance. 1227 13:20 All this took 1228 about four hundred fifty years. After this 1229 he gave them judges until the time of 1230 Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled 1231 forty years. 13:22 After removing him, God 1232 raised up 1233 David their king. He testified about him: 1234 ‘I have found David 1235 the son of Jesse to be a man after my heart, 1236 who will accomplish everything I want him to do.’ 1237 13:23 From the descendants 1238 of this man 1239 God brought to Israel a Savior, Jesus, just as he promised. 1240 13:24 Before 1241 Jesus 1242 arrived, John 1243 had proclaimed a baptism for repentance 1244 to all the people of Israel. 13:25 But while John was completing his mission, 1245 he said repeatedly, 1246 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 1247 13:26 Brothers, 1248 descendants 1249 of Abraham’s family, 1250 and those Gentiles among you who fear God, 1251 the message 1252 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 1253 him, 1254 and they fulfilled the sayings 1255 of the prophets that are read every Sabbath by condemning 1256 him. 1257 13:28 Though 1258 they found 1259 no basis 1260 for a death sentence, 1261 they asked Pilate to have him executed. 13:29 When they had accomplished 1262 everything that was written 1263 about him, they took him down 1264 from the cross 1265 and placed him 1266 in a tomb. 13:30 But God raised 1267 him from the dead, 13:31 and 1268 for many days he appeared to those who had accompanied 1269 him from Galilee to Jerusalem. These 1270 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 1271 13:33 that this promise 1272 God has fulfilled to us, their children, by raising 1273 Jesus, as also it is written in the second psalm, ‘You are my Son; 1274 today I have fathered you.’ 1275 13:34 But regarding the fact that he has raised Jesus 1276 from the dead, never 1277 again to be 1278 in a state of decay, God 1279 has spoken in this way: ‘I will give you 1280 the holy and trustworthy promises 1281 made to David.’ 1282 13:35 Therefore he also says in another psalm, 1283 ‘You will not permit your Holy One 1284 to experience 1285 decay.’ 1286 13:36 For David, after he had served 1287 God’s purpose in his own generation, died, 1288 was buried with his ancestors, 1289 and experienced 1290 decay, 13:37 but the one 1291 whom God raised up did not experience 1292 decay. 13:38 Therefore let it be known to you, brothers, that through this one 1293 forgiveness of sins is proclaimed to you, 13:39 and by this one 1294 everyone who believes is justified 1295 from everything from which the law of Moses could not justify 1296 you. 1297 13:40 Watch out, 1298 then, that what is spoken about by 1299 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 1300
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 1301
13:42 As Paul and Barnabas 1302 were going out, 1303 the people 1304 were urging 1305 them to speak about these things 1306 on the next Sabbath. 13:43 When the meeting of the synagogue 1307 had broken up, 1308 many of the Jews and God-fearing proselytes 1309 followed Paul and Barnabas, who were speaking with them and were persuading 1310 them 1311 to continue 1312 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 1313 13:45 But when the Jews saw the crowds, they were filled with jealousy, 1314 and they began to contradict 1315 what Paul was saying 1316 by reviling him. 1317 13:46 Both Paul and Barnabas replied courageously, 1318 “It was necessary to speak the word of God 1319 to you first. Since you reject it and do not consider yourselves worthy 1320 of eternal life, we 1321 are turning to the Gentiles. 1322 13:47 For this 1323 is what the Lord has commanded us: ‘I have appointed 1324 you to be a light 1325 for the Gentiles, to bring salvation 1326 to the ends of the earth.’” 1327 13:48 When the Gentiles heard this, they began to rejoice 1328 and praise 1329 the word of the Lord, and all who had been appointed for eternal life 1330 believed. 13:49 So the word of the Lord was spreading 1331 through the entire region. 13:50 But the Jews incited 1332 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out 1333 of their region. 13:51 So after they shook 1334 the dust off their feet 1335 in protest against them, they went to Iconium. 1336 13:52 And the disciples were filled with joy 1337 and with the Holy Spirit.
14:1 The same thing happened in Iconium 1338 when Paul and Barnabas 1339 went into the Jewish synagogue 1340 and spoke in such a way that a large group 1341 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 1342 stirred up the Gentiles and poisoned their minds 1343 against the brothers. 14:3 So they stayed there 1344 for a considerable time, speaking out courageously for the Lord, who testified 1345 to the message 1346 of his grace, granting miraculous signs 1347 and wonders to be performed through their hands. 14:4 But the population 1348 of the city was divided; some 1349 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 1350 an attempt to mistreat 1351 them and stone them, 1352 14:6 Paul and Barnabas 1353 learned about it 1354 and fled to the Lycaonian cities of Lystra 1355 and Derbe 1356 and the surrounding region. 14:7 There 1357 they continued to proclaim 1358 the good news.
14:8 In 1359 Lystra 1360 sat a man who could not use his feet, 1361 lame from birth, 1362 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 1363 stared 1364 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 1365 And the man 1366 leaped up and began walking. 1367 14:11 So when the crowds saw what Paul had done, they shouted 1368 in the Lycaonian language, 1369 “The gods have come down to us in human form!” 1370 14:12 They began to call 1371 Barnabas Zeus 1372 and Paul Hermes, 1373 because he was the chief speaker. 14:13 The priest of the temple 1374 of Zeus, 1375 located just outside the city, brought bulls 1376 and garlands 1377 to the city gates; he and the crowds wanted to offer sacrifices to them. 1378 14:14 But when the apostles 1379 Barnabas and Paul heard about 1380 it, they tore 1381 their clothes and rushed out 1382 into the crowd, shouting, 1383 14:15 “Men, why are you doing these things? We too are men, with human natures 1384 just like you! We are proclaiming the good news to you, so that you should turn 1385 from these worthless 1386 things to the living God, who made the heaven, the earth, 1387 the sea, and everything that is in them. 14:16 In 1388 past 1389 generations he allowed all the nations 1390 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 1391 by giving you rain from heaven 1392 and fruitful seasons, satisfying you 1393 with food and your hearts with joy.” 1394 14:18 Even by saying 1395 these things, they scarcely persuaded 1396 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 1397 and Iconium, 1398 and after winning 1399 the crowds over, they stoned 1400 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 1401 into the city. On 1402 the next day he left with Barnabas for Derbe. 1403
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 1404 to Iconium, 1405 and to Antioch. 1406 14:22 They strengthened 1407 the souls of the disciples and encouraged them to continue 1408 in the faith, saying, “We must enter the kingdom 1409 of God through many persecutions.” 1410 14:23 When they had appointed elders 1411 for them in the various churches, 1412 with prayer and fasting 1413 they entrusted them to the protection 1414 of the Lord in whom they had believed. 14:24 Then they passed through 1415 Pisidia and came into Pamphylia, 1416 14:25 and when they had spoken the word 1417 in Perga, 1418 they went down to Attalia. 1419 14:26 From there they sailed back to Antioch, 1420 where they had been commended 1421 to the grace of God for the work they had now completed. 1422 14:27 When they arrived and gathered the church together, they reported 1423 all the things God 1424 had done with them, and that he had opened a door 1425 of faith for the Gentiles. 14:28 So they spent 1426 considerable 1427 time with the disciples.
15:1 Now some men came down from Judea 1428 and began to teach the brothers, “Unless you are circumcised 1429 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 1430 with them, the church 1431 appointed Paul and Barnabas and some others from among them to go up to meet with 1432 the apostles and elders in Jerusalem 1433 about this point of disagreement. 1434 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 1435 and Samaria, they were relating at length 1436 the conversion of the Gentiles and bringing great joy 1437 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 1438 by the church and the apostles and the elders, and they reported 1439 all the things God had done with them. 1440 15:5 But some from the religious party of the Pharisees 1441 who had believed stood up and said, “It is necessary 1442 to circumcise the Gentiles 1443 and to order them to observe 1444 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 1445 about this matter. 15:7 After there had been much debate, 1446 Peter stood up and said to them, “Brothers, you know that some time ago 1447 God chose 1448 me to preach to the Gentiles so they would hear the message 1449 of the gospel 1450 and believe. 1451 15:8 And God, who knows the heart, 1452 has testified 1453 to them by giving them the Holy Spirit just as he did to us, 1454 15:9 and he made no distinction 1455 between them and us, cleansing 1456 their hearts by faith. 15:10 So now why are you putting God to the test 1457 by placing on the neck of the disciples a yoke 1458 that neither our ancestors 1459 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 1460 the grace of the Lord Jesus, in the same way as they are.” 1461
15:12 The whole group kept quiet 1462 and listened to Barnabas and Paul while they explained all the miraculous signs 1463 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 1464 James replied, 1465 “Brothers, listen to me. 15:14 Simeon 1466 has explained 1467 how God first concerned himself 1468 to select 1469 from among the Gentiles 1470 a people for his name. 15:15 The 1471 words of the prophets agree 1472 with this, as it is written,
15:16 ‘After this 1473 I 1474 will return,
and I will rebuild the fallen tent 1475 of David;
I will rebuild its ruins and restore 1476 it,
15:17 so that the rest of humanity 1477 may seek the Lord,
namely, 1478 all the Gentiles 1479 I have called to be my own,’ 1480 says the Lord, 1481 who makes these things 15:18 known 1482 from long ago. 1483
15:19 “Therefore I conclude 1484 that we should not cause extra difficulty 1485 for those among the Gentiles 1486 who are turning to God, 15:20 but that we should write them a letter 1487 telling them to abstain 1488 from things defiled 1489 by idols and from sexual immorality and from what has been strangled 1490 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 1491 because he is read aloud 1492 in the synagogues 1493 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 1494 to send men chosen from among them, Judas called Barsabbas and Silas, 1495 leaders among the brothers, to Antioch 1496 with Paul and Barnabas. 15:23 They sent this letter with them: 1497
From the apostles 1498 and elders, your brothers, 1499 to the Gentile brothers and sisters 1500 in Antioch, 1501 Syria, 1502 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 1503 you, upsetting 1504 your minds 1505 by what they said, 1506 15:25 we have unanimously 1507 decided 1508 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 1509 have risked their lives 1510 for the name of our Lord Jesus Christ. 1511 15:27 Therefore we are sending 1512 Judas and Silas 1513 who will tell you these things themselves in person. 1514 15:28 For it seemed best to the Holy Spirit and to us 1515 not to place any greater burden on you than these necessary rules: 1516 15:29 that you abstain from meat that has been sacrificed to idols 1517 and from blood and from what has been strangled 1518 and from sexual immorality. 1519 If you keep yourselves from doing these things, 1520 you will do well. Farewell. 1521
15:30 So when they were dismissed, 1522 they went down to Antioch, 1523 and after gathering the entire group 1524 together, they delivered the letter. 15:31 When they read it aloud, 1525 the people 1526 rejoiced at its encouragement. 1527 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 1528 15:33 After 1529 they had spent some time there, 1530 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 1531 15:35 But Paul and Barnabas remained in Antioch, 1532 teaching and proclaiming (along with many others) 1533 the word of the Lord. 1534
15:36 After some days Paul said to Barnabas, “Let’s return 1535 and visit the brothers in every town where we proclaimed the word of the Lord 1536 to see how they are doing.” 1537 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 1538 that they should not take along this one who had left them in Pamphylia 1539 and had not accompanied them in the work. 15:39 They had 1540 a sharp disagreement, 1541 so that they parted company. Barnabas took along 1542 Mark and sailed away to Cyprus, 1543 15:40 but Paul chose Silas and set out, commended 1544 to the grace of the Lord by the brothers and sisters. 1545 15:41 He passed through Syria and Cilicia, strengthening 1546 the churches.
16:1 He also came to Derbe 1547 and to Lystra. 1548 A disciple 1549 named Timothy was there, the son of a Jewish woman who was a believer, 1550 but whose father was a Greek. 1551 16:2 The brothers in Lystra 1552 and Iconium 1553 spoke well 1554 of him. 1555 16:3 Paul wanted Timothy 1556 to accompany him, and he took 1557 him and circumcised 1558 him because of the Jews who were in those places, 1559 for they all knew that his father was Greek. 1560 16:4 As they went through the towns, 1561 they passed on 1562 the decrees that had been decided on by the apostles and elders in Jerusalem 1563 for the Gentile believers 1564 to obey. 1565 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 1566
16:6 They went through the region of Phrygia 1567 and Galatia, 1568 having been prevented 1569 by the Holy Spirit from speaking the message 1570 in the province of Asia. 1571 16:7 When they came to 1572 Mysia, 1573 they attempted to go into Bithynia, 1574 but the Spirit of Jesus did not allow 1575 them to do this, 1576 16:8 so they passed through 1577 Mysia 1578 and went down to Troas. 1579 16:9 A 1580 vision appeared to Paul during the night: A Macedonian man was standing there 1581 urging him, 1582 “Come over 1583 to Macedonia 1584 and help us!” 16:10 After Paul 1585 saw the vision, we attempted 1586 immediately to go over to Macedonia, 1587 concluding that God had called 1588 us to proclaim the good news to them.
16:11 We put out to sea 1589 from Troas 1590 and sailed a straight course 1591 to Samothrace, 1592 the next day to Neapolis, 1593 16:12 and from there to Philippi, 1594 which is a leading city of that district 1595 of Macedonia, 1596 a Roman colony. 1597 We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down 1598 and began to speak 1599 to the women 1600 who had assembled there. 1601 16:14 A 1602 woman named Lydia, a dealer in purple cloth 1603 from the city of Thyatira, 1604 a God-fearing woman, listened to us. 1605 The Lord opened her heart to respond 1606 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 1607 “If 1608 you consider me to be a believer in the Lord, 1609 come and stay in my house.” And she persuaded 1610 us.
16:16 Now 1611 as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. 1612 She 1613 brought her owners 1614 a great profit by fortune-telling. 1615 16:17 She followed behind Paul and us and kept crying out, 1616 “These men are servants 1617 of the Most High God, who are proclaiming to you the way 1618 of salvation.” 1619 16:18 She continued to do this for many days. But Paul became greatly annoyed, 1620 and turned 1621 and said to the spirit, “I command you in the name of Jesus Christ 1622 to come out of her!” And it came out of her at once. 1623 16:19 But when her owners 1624 saw their hope of profit 1625 was gone, they seized 1626 Paul and Silas and dragged 1627 them into the marketplace before the authorities. 16:20 When 1628 they had brought them 1629 before the magistrates, they said, “These men are throwing our city into confusion. 1630 They are 1631 Jews 16:21 and are advocating 1632 customs that are not lawful for us to accept 1633 or practice, 1634 since we are 1635 Romans.”
16:22 The crowd joined the attack 1636 against them, and the magistrates tore the clothes 1637 off Paul and Silas 1638 and ordered them to be beaten with rods. 1639 16:23 After they had beaten them severely, 1640 they threw them into prison and commanded 1641 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 1642 and fastened their feet in the stocks. 1643
16:25 About midnight Paul and Silas were praying 1644 and singing hymns to God, 1645 and the rest of 1646 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 1647 of all the prisoners came loose. 16:27 When the jailer woke up 1648 and saw the doors of the prison standing open, 1649 he drew his sword and was about to kill himself, 1650 because he assumed 1651 the prisoners had escaped. 16:28 But Paul called out loudly, 1652 “Do not harm yourself, 1653 for we are all here!” 16:29 Calling for lights, the jailer 1654 rushed in and fell down 1655 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 1656 and asked, “Sirs, what must 1657 I do to be saved?” 16:31 They replied, 1658 “Believe 1659 in the Lord Jesus 1660 and you will be saved, you and your household.” 16:32 Then 1661 they spoke the word of the Lord 1662 to him, along with all those who were in his house. 16:33 At 1663 that hour of the night he took them 1664 and washed their wounds; 1665 then 1666 he and all his family 1667 were baptized right away. 1668 16:34 The jailer 1669 brought them into his house and set food 1670 before them, and he rejoiced greatly 1671 that he had come to believe 1672 in God, together with his entire household. 1673 16:35 At daybreak 1674 the magistrates 1675 sent their police officers, 1676 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 1677 “The magistrates have sent orders 1678 to release you. So come out now and go in peace.” 1679 16:37 But Paul said to the police officers, 1680 “They had us beaten in public 1681 without a proper trial 1682 – even though we are Roman citizens 1683 – and they threw us 1684 in prison. And now they want to send us away 1685 secretly? Absolutely not! They 1686 themselves must come and escort us out!” 1687 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 1688 were Roman citizens 1689 16:39 and came 1690 and apologized to them. After 1691 they brought them out, they asked them repeatedly 1692 to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then 1693 departed.
17:1 After they traveled through 1694 Amphipolis 1695 and Apollonia, 1696 they came to Thessalonica, 1697 where there was a Jewish synagogue. 1698 17:2 Paul went to the Jews in the synagogue, 1699 as he customarily did, and on three Sabbath days he addressed 1700 them from the scriptures, 17:3 explaining and demonstrating 1701 that the Christ 1702 had to suffer and to rise from the dead, 1703 saying, 1704 “This Jesus I am proclaiming to you is the Christ.” 1705 17:4 Some of them were persuaded 1706 and joined Paul and Silas, along with a large group 1707 of God-fearing Greeks 1708 and quite a few 1709 prominent women. 17:5 But the Jews became jealous, 1710 and gathering together some worthless men from the rabble in the marketplace, 1711 they formed a mob 1712 and set the city in an uproar. 1713 They attacked Jason’s house, 1714 trying to find Paul and Silas 1715 to bring them out to the assembly. 1716 17:6 When they did not find them, they dragged 1717 Jason and some of the brothers before the city officials, 1718 screaming, “These people who have stirred up trouble 1719 throughout the world 1720 have come here too, 17:7 and 1721 Jason has welcomed them as guests! They 1722 are all acting against Caesar’s 1723 decrees, saying there is another king named 1724 Jesus!” 1725 17:8 They caused confusion among 1726 the crowd and the city officials 1727 who heard these things. 17:9 After 1728 the city officials 1729 had received bail 1730 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 1731 at once, during the night. When they arrived, 1732 they went to the Jewish synagogue. 1733 17:11 These Jews 1734 were more open-minded 1735 than those in Thessalonica, 1736 for they eagerly 1737 received 1738 the message, examining 1739 the scriptures carefully every day 1740 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 1741 prominent 1742 Greek women and men. 17:13 But when the Jews from Thessalonica 1743 heard that Paul had also proclaimed the word of God 1744 in Berea, 1745 they came there too, inciting 1746 and disturbing 1747 the crowds. 17:14 Then the brothers sent Paul away to the coast 1748 at once, but Silas and Timothy remained in Berea. 1749 17:15 Those who accompanied Paul escorted him as far as Athens, 1750 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 1751
17:16 While Paul was waiting for them in Athens, 1752 his spirit was greatly upset 1753 because he saw 1754 the city was full of idols. 17:17 So he was addressing 1755 the Jews and the God-fearing Gentiles 1756 in the synagogue, 1757 and in the marketplace every day 1758 those who happened to be there. 17:18 Also some of the Epicurean 1759 and Stoic 1760 philosophers were conversing 1761 with him, and some were asking, 1762 “What does this foolish babbler 1763 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 1764 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 1765 17:19 So they took Paul and 1766 brought him to the Areopagus, 1767 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 1768 to our ears, so we want to know what they 1769 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 1770 in nothing else than telling 1771 or listening to something new.) 1772
17:22 So Paul stood 1773 before the Areopagus and said, “Men of Athens, I see that you are very religious 1774 in all respects. 1775 17:23 For as I went around and observed closely your objects of worship, 1776 I even found an altar with this inscription: 1777 ‘To an unknown god.’ Therefore what you worship without knowing it, 1778 this I proclaim to you. 17:24 The God who made the world and everything in it, 1779 who is 1780 Lord of heaven and earth, does not live in temples made by human hands, 1781 17:25 nor is he served by human hands, as if he needed anything, 1782 because he himself gives life and breath and everything to everyone. 1783 17:26 From one man 1784 he made every nation of the human race 1785 to inhabit the entire earth, 1786 determining their set times 1787 and the fixed limits of the places where they would live, 1788 17:27 so that they would search for God and perhaps grope around 1789 for him and find him, 1790 though he is 1791 not far from each one of us. 17:28 For in him we live and move about 1792 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 1793 17:29 So since we are God’s offspring, we should not think the deity 1794 is like gold or silver or stone, an image 1795 made by human 1796 skill 1797 and imagination. 1798 17:30 Therefore, although God has overlooked 1799 such times of ignorance, 1800 he now commands all people 1801 everywhere to repent, 1802 17:31 because he has set 1803 a day on which he is going to judge the world 1804 in righteousness, by a man whom he designated, 1805 having provided proof to everyone by raising 1806 him from the dead.”
17:32 Now when they heard about 1807 the resurrection from the dead, some began to scoff, 1808 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 1809 17:34 But some people 1810 joined him 1811 and believed. Among them 1812 were Dionysius, who was a member of the Areopagus, 1813 a woman 1814 named Damaris, and others with them.
18:1 After this 1815 Paul 1816 departed from 1817 Athens 1818 and went to Corinth. 1819 18:2 There he 1820 found 1821 a Jew named Aquila, 1822 a native of Pontus, 1823 who had recently come from Italy with his wife Priscilla, because Claudius 1824 had ordered all the Jews to depart from 1825 Rome. 1826 Paul approached 1827 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 1828 (for they were tentmakers 1829 by trade). 1830 18:4 He addressed 1831 both Jews and Greeks in the synagogue 1832 every Sabbath, attempting to persuade 1833 them.
18:5 Now when Silas and Timothy arrived 1834 from Macedonia, 1835 Paul became wholly absorbed with proclaiming 1836 the word, testifying 1837 to the Jews that Jesus was the Christ. 1838 18:6 When they opposed him 1839 and reviled him, 1840 he protested by shaking out his clothes 1841 and said to them, “Your blood 1842 be on your own heads! I am guiltless! 1843 From now on I will go to the Gentiles!” 18:7 Then Paul 1844 left 1845 the synagogue 1846 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 1847 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 1848 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 1849 believed and were baptized. 18:9 The Lord said to Paul by a vision 1850 in the night, 1851 “Do not be afraid, 1852 but speak and do not be silent, 18:10 because I am with you, and no one will assault 1853 you to harm 1854 you, because I have many people in this city.” 18:11 So he stayed there 1855 a year and six months, teaching the word of God among them. 1856
18:12 Now while Gallio 1857 was proconsul 1858 of Achaia, 1859 the Jews attacked Paul together 1860 and brought him before the judgment seat, 1861 18:13 saying, “This man is persuading 1862 people to worship God in a way contrary to 1863 the law!” 18:14 But just as Paul was about to speak, 1864 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 1865 I would have been justified in accepting the complaint 1866 of you Jews, 1867 18:15 but since it concerns points of disagreement 1868 about words and names and your own law, settle 1869 it yourselves. I will not be 1870 a judge of these things!” 18:16 Then he had them forced away 1871 from the judgment seat. 1872 18:17 So they all seized Sosthenes, the president of the synagogue, 1873 and began to beat 1874 him in front of the judgment seat. 1875 Yet none of these things were of any concern 1876 to Gallio.
18:18 Paul, after staying 1877 many more days in Corinth, 1878 said farewell to 1879 the brothers and sailed away to Syria accompanied by 1880 Priscilla and Aquila. 1881 He 1882 had his hair cut off 1883 at Cenchrea 1884 because he had made a vow. 1885 18:19 When they reached Ephesus, 1886 Paul 1887 left Priscilla and Aquila 1888 behind there, but he himself went 1889 into the synagogue 1890 and addressed 1891 the Jews. 18:20 When they asked him to stay longer, he would not consent, 1892 18:21 but said farewell to 1893 them and added, 1894 “I will come back 1895 to you again if God wills.” 1896 Then 1897 he set sail from Ephesus, 18:22 and when he arrived 1898 at Caesarea, 1899 he went up and greeted 1900 the church at Jerusalem 1901 and then went down to Antioch. 1902 18:23 After he spent 1903 some time there, Paul left and went through the region of Galatia 1904 and Phrygia, 1905 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 1906 He was an eloquent speaker, 1907 well-versed 1908 in the scriptures. 18:25 He had been instructed in 1909 the way of the Lord, and with great enthusiasm 1910 he spoke and taught accurately the facts 1911 about Jesus, although he knew 1912 only the baptism of John. 18:26 He began to speak out fearlessly 1913 in the synagogue, 1914 but when Priscilla and Aquila 1915 heard him, they took him aside 1916 and explained the way of God to him more accurately. 18:27 When Apollos 1917 wanted to cross over to Achaia, 1918 the brothers encouraged 1919 him 1920 and wrote to the disciples to welcome him. When he arrived, he 1921 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 1922 in public debate, 1923 demonstrating from the scriptures that the Christ 1924 was Jesus. 1925
19:1 While 1926 Apollos was in Corinth, 1927 Paul went through the inland 1928 regions 1929 and came to Ephesus. 1930 He 1931 found some disciples there 1932 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 1933 They replied, 1934 “No, we have not even 1935 heard that there is a Holy Spirit.” 19:3 So Paul 1936 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 1937 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 1938 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 1939 his hands on them, the Holy Spirit came 1940 upon them, and they began to speak 1941 in tongues and to prophesy. 1942 19:7 (Now there were about twelve men in all.) 1943
19:8 So Paul 1944 entered 1945 the synagogue 1946 and spoke out fearlessly 1947 for three months, addressing 1948 and convincing 1949 them about the kingdom of God. 1950 19:9 But when 1951 some were stubborn 1952 and refused to believe, reviling 1953 the Way 1954 before the congregation, he left 1955 them and took the disciples with him, 1956 addressing 1957 them every day 1958 in the lecture hall 1959 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 1960 both Jews and Greeks, heard the word of the Lord. 1961
19:11 God was performing extraordinary 1962 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 1963 were brought 1964 to the sick, their diseases left them and the evil spirits went out of them. 1965 19:13 But some itinerant 1966 Jewish exorcists tried to invoke the name 1967 of the Lord Jesus over those who were possessed by 1968 evil spirits, saying, “I sternly warn 1969 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 1970 Sceva, a Jewish high priest, were doing this.) 1971 19:15 But the evil spirit replied to them, 1972 “I know about Jesus 1973 and I am acquainted with 1974 Paul, but who are you?” 1975 19:16 Then the man who was possessed by 1976 the evil spirit jumped on 1977 them and beat them all into submission. 1978 He prevailed 1979 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 1980 both Jews and Greeks; fear came over 1981 them all, and the name of the Lord Jesus was praised. 1982 19:18 Many of those who had believed came forward, 1983 confessing and making their deeds known. 1984 19:19 Large numbers 1985 of those who had practiced magic 1986 collected their books 1987 and burned them up in the presence of everyone. 1988 When 1989 the value of the books was added up, it was found to total fifty thousand silver coins. 1990 19:20 In this way the word of the Lord 1991 continued to grow in power 1992 and to prevail. 1993
19:21 Now after all these things had taken place, 1994 Paul resolved 1995 to go to Jerusalem, 1996 passing through Macedonia 1997 and Achaia. 1998 He said, 1999 “After I have been there, I must also see Rome.” 2000 19:22 So after sending 2001 two of his assistants, 2002 Timothy and Erastus, to Macedonia, 2003 he himself stayed on for a while in the province of Asia. 2004
19:23 At 2005 that time 2006 a great disturbance 2007 took place concerning the Way. 2008 19:24 For a man named Demetrius, a silversmith who made silver shrines 2009 of Artemis, 2010 brought a great deal 2011 of business 2012 to the craftsmen. 19:25 He gathered 2013 these 2014 together, along with the workmen in similar trades, 2015 and said, “Men, you know that our prosperity 2016 comes from this business. 19:26 And you see and hear that this Paul has persuaded 2017 and turned away 2018 a large crowd, 2019 not only in Ephesus 2020 but in practically all of the province of Asia, 2021 by saying 2022 that gods made by hands are not gods at all. 2023 19:27 There is danger not only that this business of ours will come into disrepute, 2024 but also that the temple of the great goddess Artemis 2025 will be regarded as nothing, 2026 and she whom all the province of Asia 2027 and the world worship will suffer the loss of her greatness.” 2028
19:28 When 2029 they heard 2030 this they became enraged 2031 and began to shout, 2032 “Great is Artemis 2033 of the Ephesians!” 19:29 The 2034 city was filled with the uproar, 2035 and the crowd 2036 rushed to the theater 2037 together, 2038 dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, 2039 the disciples would not let him. 19:31 Even some of the provincial authorities 2040 who were his friends sent 2041 a message 2042 to him, urging him not to venture 2043 into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 2044 19:33 Some of the crowd concluded 2045 it was about 2046 Alexander because the Jews had pushed him to the front. 2047 Alexander, gesturing 2048 with his hand, was wanting to make a defense 2049 before the public assembly. 2050 19:34 But when they recognized 2051 that he was a Jew, they all shouted in unison, 2052 “Great is Artemis 2053 of the Ephesians!” for about two hours. 2054 19:35 After the city secretary 2055 quieted the crowd, he said, “Men of Ephesus, what person 2056 is there who does not know that the city of the Ephesians is the keeper 2057 of the temple of the great Artemis 2058 and of her image that fell from heaven? 2059 19:36 So because these facts 2060 are indisputable, 2061 you must keep quiet 2062 and not do anything reckless. 2063 19:37 For you have brought these men here who are neither temple robbers 2064 nor blasphemers of our goddess. 2065 19:38 If then Demetrius and the craftsmen who are with him have a complaint 2066 against someone, the courts are open 2067 and there are proconsuls; let them bring charges against one another there. 2068 19:39 But if you want anything in addition, 2069 it will have to be settled 2070 in a legal assembly. 2071 19:40 For 2072 we are in danger of being charged with rioting 2073 today, since there is no cause we can give to explain 2074 this disorderly gathering.” 2075 19:41 After 2076 he had said 2077 this, 2078 he dismissed the assembly. 2079
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 2080 them and saying farewell, 2081 he left to go to Macedonia. 2082 20:2 After he had gone through those regions 2083 and spoken many words of encouragement 2084 to the believers there, 2085 he came to Greece, 2086 20:3 where he stayed 2087 for three months. Because the Jews had made 2088 a plot 2089 against him as he was intending 2090 to sail 2091 for Syria, he decided 2092 to return through Macedonia. 2093 20:4 Paul 2094 was accompanied by Sopater son of Pyrrhus from Berea, 2095 Aristarchus and Secundus from Thessalonica, 2096 Gaius 2097 from Derbe, 2098 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 2099 20:5 These had gone on ahead 2100 and were waiting for us in Troas. 2101 20:6 We 2102 sailed away from Philippi 2103 after the days of Unleavened Bread, 2104 and within five days 2105 we came to the others 2106 in Troas, 2107 where we stayed for seven days. 20:7 On the first day 2108 of the week, when we met 2109 to break bread, Paul began to speak 2110 to the people, and because he intended 2111 to leave the next day, he extended 2112 his message until midnight. 20:8 (Now there were many lamps 2113 in the upstairs room where we were meeting.) 2114 20:9 A young man named Eutychus, who was sitting in the window, 2115 was sinking 2116 into a deep sleep while Paul continued to speak 2117 for a long time. Fast asleep, 2118 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 2119 threw himself 2120 on the young man, 2121 put his arms around him, 2122 and said, “Do not be distressed, for he is still alive!” 2123 20:11 Then Paul 2124 went back upstairs, 2125 and after he had broken bread and eaten, he talked with them 2126 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 2127 comforted.
20:13 We went on ahead 2128 to the ship and put out to sea 2129 for Assos, 2130 intending 2131 to take Paul aboard there, for he had arranged it this way. 2132 He 2133 himself was intending 2134 to go there by land. 2135 20:14 When he met us in Assos, 2136 we took him aboard 2137 and went to Mitylene. 2138 20:15 We set sail 2139 from there, and on the following day we arrived off Chios. 2140 The next day we approached 2141 Samos, 2142 and the day after that we arrived at Miletus. 2143 20:16 For Paul had decided to sail past Ephesus 2144 so as not to spend time 2145 in the province of Asia, 2146 for he was hurrying 2147 to arrive in Jerusalem, 2148 if possible, 2149 by the day of Pentecost. 20:17 From Miletus 2150 he sent a message 2151 to Ephesus, telling the elders of the church to come to him. 2152
20:18 When they arrived, he said to them, “You yourselves know how I lived 2153 the whole time I was with you, from the first day I set foot 2154 in the province of Asia, 2155 20:19 serving the Lord with all humility 2156 and with tears, and with the trials that happened to me because of the plots 2157 of the Jews. 20:20 You know that I did not hold back from proclaiming 2158 to you anything that would be helpful, 2159 and from teaching you publicly 2160 and from house to house, 20:21 testifying 2161 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 2162 20:22 And now, 2163 compelled 2164 by the Spirit, I am going to Jerusalem 2165 without knowing what will happen to me there, 2166 20:23 except 2167 that the Holy Spirit warns 2168 me in town after town 2169 that 2170 imprisonment 2171 and persecutions 2172 are waiting for me. 20:24 But I do not consider my life 2173 worth anything 2174 to myself, so that 2175 I may finish my task 2176 and the ministry that I received from the Lord Jesus, to testify to the good news 2177 of God’s grace.
20:25 “And now 2178 I know that none 2179 of you among whom I went around proclaiming the kingdom 2180 will see me 2181 again. 20:26 Therefore I declare 2182 to you today that I am innocent 2183 of the blood of you all. 2184 20:27 For I did not hold back from 2185 announcing 2186 to you the whole purpose 2187 of God. 20:28 Watch out for 2188 yourselves and for all the flock of which 2189 the Holy Spirit has made you overseers, 2190 to shepherd the church of God 2191 that he obtained 2192 with the blood of his own Son. 2193 20:29 I know that after I am gone 2194 fierce wolves 2195 will come in among you, not sparing the flock. 20:30 Even from among your own group 2196 men 2197 will arise, teaching perversions of the truth 2198 to draw the disciples away after them. 20:31 Therefore be alert, 2199 remembering that night and day for three years I did not stop warning 2200 each one of you with tears. 20:32 And now I entrust 2201 you to God and to the message 2202 of his grace. This message 2203 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 2204 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 2205 provided for my needs and the needs of those who were with me. 20:35 By all these things, 2206 I have shown you that by working in this way we must help 2207 the weak, 2208 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 2209
20:36 When 2210 he had said these things, he knelt down 2211 with them all and prayed. 20:37 They all began to weep loudly, 2212 and hugged 2213 Paul and kissed him, 2214 20:38 especially saddened 2215 by what 2216 he had said, that they were not going to see him 2217 again. Then they accompanied 2218 him to the ship.
21:1 After 2219 we 2220 tore ourselves away 2221 from them, we put out to sea, 2222 and sailing a straight course, 2223 we came to Cos, 2224 on the next day to Rhodes, 2225 and from there to Patara. 2226 21:2 We found 2227 a ship crossing over to Phoenicia, 2228 went aboard, 2229 and put out to sea. 2230 21:3 After we sighted Cyprus 2231 and left it behind on our port side, 2232 we sailed on to Syria and put in 2233 at Tyre, 2234 because the ship was to unload its cargo there. 21:4 After we located 2235 the disciples, we stayed there 2236 seven days. They repeatedly told 2237 Paul through the Spirit 2238 not to set foot 2239 in Jerusalem. 2240 21:5 When 2241 our time was over, 2242 we left and went on our way. All of them, with their wives and children, accompanied 2243 us outside of the city. After 2244 kneeling down on the beach and praying, 2245 21:6 we said farewell 2246 to one another. 2247 Then 2248 we went aboard the ship, and they returned to their own homes. 2249 21:7 We continued the voyage from Tyre 2250 and arrived at Ptolemais, 2251 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 2252 and came to Caesarea, 2253 and entered 2254 the house of Philip the evangelist, who was one of the seven, 2255 and stayed with him. 21:9 (He had four unmarried 2256 daughters who prophesied.) 2257
21:10 While we remained there for a number of days, 2258 a prophet named Agabus 2259 came down from Judea. 21:11 He came 2260 to us, took 2261 Paul’s belt, 2262 tied 2263 his own hands and feet with it, 2264 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 2265 to the Gentiles.’” 21:12 When we heard this, both we and the local people 2266 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 2267 my heart? For I am ready not only to be tied up, 2268 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 2269 we said no more except, 2270 “The Lord’s will be done.” 2271
21:15 After these days we got ready 2272 and started up 2273 to Jerusalem. 21:16 Some of the disciples from Caesarea 2274 came along with us too, and brought us to the house 2275 of Mnason of Cyprus, a disciple from the earliest times, 2276 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 2277 21:18 The next day Paul went in with us to see James, and all the elders were there. 2278 21:19 When Paul 2279 had greeted them, he began to explain 2280 in detail 2281 what God 2282 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 2283 God. Then they said to him, “You see, brother, how many thousands of Jews 2284 there are who have believed, and they are all ardent observers 2285 of the law. 2286 21:21 They have been informed about you – that you teach all the Jews now living 2287 among the Gentiles to abandon 2288 Moses, telling them not to circumcise their children 2289 or live 2290 according to our customs. 21:22 What then should we do? They will no doubt 2291 hear that you have come. 21:23 So do what 2292 we tell you: We have four men 2293 who have taken 2294 a vow; 2295 21:24 take them and purify 2296 yourself along with them and pay their expenses, 2297 so that they may have their heads shaved. 2298 Then 2299 everyone will know there is nothing in what they have been told 2300 about you, but that you yourself live in conformity with 2301 the law. 2302 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 2303 that they should avoid 2304 meat that has been sacrificed to idols 2305 and blood and what has been strangled 2306 and sexual immorality.” 21:26 Then Paul took the men the next day, 2307 and after he had purified himself 2308 along with them, he went to the temple and gave notice 2309 of the completion of the days of purification, 2310 when 2311 the sacrifice would be offered for each 2312 of them. 21:27 When the seven days were almost over, 2313 the Jews from the province of Asia 2314 who had seen him in the temple area 2315 stirred up the whole crowd 2316 and seized 2317 him, 21:28 shouting, “Men of Israel, 2318 help! This is the man who teaches everyone everywhere against our people, our law, 2319 and this sanctuary! 2320 Furthermore 2321 he has brought Greeks into the inner courts of the temple 2322 and made this holy place ritually unclean!” 2323 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 2324 they assumed Paul had brought him into the inner temple courts.) 2325 21:30 The whole city was stirred up, 2326 and the people rushed together. 2327 They seized 2328 Paul and dragged him out of the temple courts, 2329 and immediately the doors were shut. 21:31 While they were trying 2330 to kill him, a report 2331 was sent up 2332 to the commanding officer 2333 of the cohort 2334 that all Jerusalem was in confusion. 2335 21:32 He 2336 immediately took 2337 soldiers and centurions 2338 and ran down to the crowd. 2339 When they saw 2340 the commanding officer 2341 and the soldiers, they stopped beating 2342 Paul. 21:33 Then the commanding officer 2343 came up and arrested 2344 him and ordered him to be tied up with two chains; 2345 he 2346 then asked who he was and what 2347 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 2348 and when the commanding officer 2349 was unable 2350 to find out the truth 2351 because of the disturbance, 2352 he ordered Paul 2353 to be brought into the barracks. 2354 21:35 When he came to the steps, Paul 2355 had to be carried 2356 by the soldiers because of the violence 2357 of the mob, 21:36 for a crowd of people 2358 followed them, 2359 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 2360 he said 2361 to the commanding officer, 2362 “May I say 2363 something to you?” The officer 2364 replied, 2365 “Do you know Greek? 2366 21:38 Then you’re not that Egyptian who started a rebellion 2367 and led the four thousand men of the ‘Assassins’ 2368 into the wilderness 2369 some time ago?” 2370 21:39 Paul answered, 2371 “I am a Jew 2372 from Tarsus in Cilicia, a citizen of an important city. 2373 Please 2374 allow me to speak to the people.” 21:40 When the commanding officer 2375 had given him permission, 2376 Paul stood 2377 on the steps and gestured 2378 to the people with his hand. When they had become silent, 2379 he addressed 2380 them in Aramaic, 2381
22:1 “Brothers and fathers, listen to my defense 2382 that I now 2383 make to you.” 22:2 (When they heard 2384 that he was addressing 2385 them in Aramaic, 2386 they became even 2387 quieter.) 2388 Then 2389 Paul said, 22:3 “I am a Jew, 2390 born in Tarsus in Cilicia, but brought up 2391 in this city, educated with strictness 2392 under 2393 Gamaliel 2394 according to the law of our ancestors, 2395 and was 2396 zealous 2397 for God just as all of you are today. 22:4 I 2398 persecuted this Way 2399 even to the point of death, 2400 tying up 2401 both men and women and putting 2402 them in prison, 22:5 as both the high priest and the whole council of elders 2403 can testify about me. From them 2404 I also received 2405 letters to the brothers in Damascus, and I was on my way 2406 to make arrests there and bring 2407 the prisoners 2408 to Jerusalem 2409 to be punished. 22:6 As 2410 I was en route and near Damascus, 2411 about noon a very bright 2412 light from heaven 2413 suddenly flashed 2414 around me. 22:7 Then I 2415 fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand 2416 the voice of the one who was speaking to me. 22:10 So I asked, 2417 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 2418 and go to Damascus; there you will be told about everything 2419 that you have been designated 2420 to do.’ 22:11 Since I could not see because of 2421 the brilliance 2422 of that light, I came to Damascus led by the hand of 2423 those who were with me. 22:12 A man named Ananias, 2424 a devout man according to the law, 2425 well spoken of by all the Jews who live there, 2426 22:13 came 2427 to me and stood beside me 2428 and said to me, ‘Brother Saul, regain your sight!’ 2429 And at that very moment 2430 I looked up and saw him. 2431 22:14 Then he said, ‘The God of our ancestors 2432 has already chosen 2433 you to know his will, to see 2434 the Righteous One, 2435 and to hear a command 2436 from his mouth, 22:15 because you will be his witness 2437 to all people 2438 of what you have seen and heard. 22:16 And now what are you waiting for? 2439 Get up, 2440 be baptized, and have your sins washed away, 2441 calling on his name.’ 2442 22:17 When 2443 I returned to Jerusalem and was praying in the temple, I fell into a trance 2444 22:18 and saw the Lord 2445 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 2446 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 2447 who believed in you. 22:20 And when the blood of your witness 2448 Stephen was shed, 2449 I myself was standing nearby, approving, 2450 and guarding the cloaks 2451 of those who were killing him.’ 2452 22:21 Then 2453 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 2454 was listening to him until he said this. 2455 Then 2456 they raised their voices and shouted, 2457 “Away with this man 2458 from the earth! For he should not be allowed to live!” 2459 22:23 While they were screaming 2460 and throwing off their cloaks 2461 and tossing dust 2462 in the air, 22:24 the commanding officer 2463 ordered Paul 2464 to be brought back into the barracks. 2465 He told them 2466 to interrogate Paul 2467 by beating him with a lash 2468 so that he could find out the reason the crowd 2469 was shouting at Paul 2470 in this way. 22:25 When they had stretched him out for the lash, 2471 Paul said to the centurion 2472 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 2473 without a proper trial?” 2474 22:26 When the centurion 2475 heard this, 2476 he went to the commanding officer 2477 and reported it, 2478 saying, “What are you about to do? 2479 For this man is a Roman citizen.” 2480 22:27 So the commanding officer 2481 came and asked 2482 Paul, 2483 “Tell me, are you a Roman citizen?” 2484 He replied, 2485 “Yes.” 22:28 The commanding officer 2486 answered, “I acquired this citizenship with a large sum of money.” 2487 “But I was even 2488 born a citizen,” 2489 Paul replied. 2490 22:29 Then those who were about to interrogate him stayed away 2491 from him, and the commanding officer 2492 was frightened when he realized that Paul 2493 was 2494 a Roman citizen 2495 and that he had had him tied up. 2496
22:30 The next day, because the commanding officer 2497 wanted to know the true reason 2498 Paul 2499 was being accused by the Jews, he released him and ordered the chief priests and the whole council 2500 to assemble. He then brought 2501 Paul down and had him stand before them.
23:1 Paul looked directly 2502 at the council 2503 and said, “Brothers, I have lived my life with a clear conscience 2504 before God to this day.” 23:2 At that 2505 the high priest Ananias ordered those standing near 2506 Paul 2507 to strike 2508 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 2509 Do 2510 you sit there judging me according to the law, 2511 and in violation of the law 2512 you order me to be struck?” 23:4 Those standing near him 2513 said, “Do you dare insult 2514 God’s high priest?” 23:5 Paul replied, 2515 “I did not realize, 2516 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 2517
23:6 Then when Paul noticed 2518 that part of them were Sadducees 2519 and the others Pharisees, 2520 he shouted out in the council, 2521 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 2522 of the dead!” 23:7 When he said this, 2523 an argument 2524 began 2525 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.) 2526 23:9 There was a great commotion, 2527 and some experts in the law 2528 from the party of the Pharisees stood up 2529 and protested strongly, 2530 “We find nothing wrong 2531 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 2532 so great the commanding officer 2533 feared that they would tear Paul to pieces, 2534 he ordered the detachment 2535 to go down, take him away from them by force, 2536 and bring him into the barracks. 2537
23:11 The following night the Lord 2538 stood near 2539 Paul 2540 and said, “Have courage, 2541 for just as you have testified about me in Jerusalem, 2542 so you must also testify in Rome.” 2543
23:12 When morning came, 2544 the Jews formed 2545 a conspiracy 2546 and bound themselves with an oath 2547 not to eat or drink anything 2548 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 2549 23:14 They 2550 went 2551 to the chief priests 2552 and the elders and said, “We have bound ourselves with a solemn oath 2553 not to partake 2554 of anything until we have killed Paul. 23:15 So now you and the council 2555 request the commanding officer 2556 to bring him down to you, as if you were going to determine 2557 his case 2558 by conducting a more thorough inquiry. 2559 We are ready to kill him 2560 before he comes near this place.” 2561
23:16 But when the son of Paul’s sister heard about the ambush, 2562 he came and entered 2563 the barracks 2564 and told Paul. 23:17 Paul called 2565 one of the centurions 2566 and said, “Take this young man to the commanding officer, 2567 for he has something to report to him.” 23:18 So the centurion 2568 took him and brought him to the commanding officer 2569 and said, “The prisoner Paul called 2570 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 2571 took him by the hand, withdrew privately, and asked, “What is it that you want 2572 to report to me?” 23:20 He replied, 2573 “The Jews have agreed to ask you to bring Paul down to the council 2574 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 2575 because more than forty of them 2576 are lying in ambush 2577 for him. They 2578 have bound themselves with an oath 2579 not to eat or drink anything 2580 until they have killed him, and now they are ready, waiting for you to agree to their request.” 2581 23:22 Then the commanding officer 2582 sent the young man away, directing him, 2583 “Tell no one that you have reported 2584 these things to me.” 23:23 Then 2585 he summoned 2586 two of the centurions 2587 and said, “Make ready two hundred soldiers to go to Caesarea 2588 along with seventy horsemen 2589 and two hundred spearmen 2590 by 2591 nine o’clock tonight, 2592 23:24 and provide mounts for Paul to ride 2593 so that he may be brought safely to Felix 2594 the governor.” 2595 23:25 He wrote 2596 a letter that went like this: 2597
23:26 Claudius Lysias to His Excellency Governor 2598 Felix, 2599 greetings. 23:27 This man was seized 2600 by the Jews and they were about to kill him, 2601 when I came up 2602 with the detachment 2603 and rescued him, because I had learned that he was 2604 a Roman citizen. 2605 23:28 Since I wanted to know 2606 what charge they were accusing him of, 2607 I brought him down to their council. 2608 23:29 I found he 2609 was accused with reference to controversial questions 2610 about their law, but no charge against him deserved death or imprisonment. 2611 23:30 When I was informed 2612 there would be a plot 2613 against this man, I sent him to you at once, also ordering his accusers to state their charges 2614 against him before you.
23:31 So the soldiers, in accordance with their orders, 2615 took 2616 Paul and brought him to Antipatris 2617 during the night. 23:32 The next day they let 2618 the horsemen 2619 go on with him, and they returned to the barracks. 2620 23:33 When the horsemen 2621 came to Caesarea 2622 and delivered the letter to the governor, they also presented 2623 Paul to him. 23:34 When the governor 2624 had read 2625 the letter, 2626 he asked 2627 what province he was from. 2628 When he learned 2629 that he was from Cilicia, 2630 23:35 he said, “I will give you a hearing 2631 when your accusers arrive too.” Then 2632 he ordered that Paul 2633 be kept under guard in Herod’s palace. 2634
24:1 After five days the high priest Ananias 2635 came down with some elders and an attorney 2636 named 2637 Tertullus, and they 2638 brought formal charges 2639 against Paul to the governor. 24:2 When Paul 2640 had been summoned, Tertullus began to accuse him, 2641 saying, “We have experienced a lengthy time 2642 of peace through your rule, 2643 and reforms 2644 are being made in this nation 2645 through your foresight. 2646 24:3 Most excellent Felix, 2647 we acknowledge this everywhere and in every way 2648 with all gratitude. 2649 24:4 But so that I may not delay 2650 you any further, I beg 2651 you to hear us briefly 2652 with your customary graciousness. 2653 24:5 For we have found 2654 this man to be a troublemaker, 2655 one who stirs up riots 2656 among all the Jews throughout the world, and a ringleader 2657 of the sect of the Nazarenes. 2658 24:6 He 2659 even tried to desecrate 2660 the temple, so we arrested 2661 him. 24:7 [[EMPTY]] 2662 24:8 When you examine 2663 him yourself, you will be able to learn from him 2664 about all these things we are accusing him of doing.” 2665 24:9 The Jews also joined in the verbal attack, 2666 claiming 2667 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 2668 that you have been a judge over this nation for many years, I confidently make my defense. 2669 24:11 As you can verify 2670 for yourself, not more than twelve days ago 2671 I went up to Jerusalem 2672 to worship. 24:12 They did not find me arguing 2673 with anyone or stirring up a crowd 2674 in the temple courts 2675 or in the synagogues 2676 or throughout the city, 2677 24:13 nor can they prove 2678 to you the things 2679 they are accusing me of doing. 2680 24:14 But I confess this to you, that I worship 2681 the God of our ancestors 2682 according to the Way (which they call a sect), believing everything that is according to the law 2683 and that is written in the prophets. 24:15 I have 2684 a hope in God (a hope 2685 that 2686 these men 2687 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 2688 24:16 This is the reason 2689 I do my best to always 2690 have a clear 2691 conscience toward God and toward people. 2692 24:17 After several years 2693 I came to bring to my people gifts for the poor 2694 and to present offerings, 2695 24:18 which I was doing when they found me in the temple, ritually purified, 2696 without a crowd or a disturbance. 2697 24:19 But there are some Jews from the province of Asia 2698 who should be here before you and bring charges, 2699 if they have anything against me. 24:20 Or these men here 2700 should tell what crime 2701 they found me guilty of 2702 when I stood before the council, 2703 24:21 other than 2704 this one thing 2705 I shouted out while I stood before 2706 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 2707
24:22 Then Felix, 2708 who understood the facts 2709 concerning the Way 2710 more accurately, 2711 adjourned their hearing, 2712 saying, “When Lysias the commanding officer comes down, I will decide your case.” 2713 24:23 He ordered the centurion 2714 to guard Paul, 2715 but to let him have some freedom, 2716 and not to prevent any of his friends 2717 from meeting his needs. 2718
24:24 Some days later, when Felix 2719 arrived with his wife Drusilla, 2720 who was Jewish, he sent for Paul and heard him speak 2721 about faith in Christ Jesus. 2722 24:25 While Paul 2723 was discussing 2724 righteousness, self-control, 2725 and the coming judgment, Felix 2726 became 2727 frightened and said, “Go away for now, and when I have an opportunity, 2728 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 2729 and for this reason he sent for Paul 2730 as often as possible 2731 and talked 2732 with him. 24:27 After two years 2733 had passed, Porcius Festus 2734 succeeded Felix, 2735 and because he wanted to do the Jews a favor, Felix left Paul in prison. 2736
25:1 Now 2737 three days after Festus 2738 arrived in the province, he went up to Jerusalem 2739 from Caesarea. 2740 25:2 So the chief priests and the most prominent men 2741 of the Jews brought formal charges 2742 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 2743 they urged Festus 2744 to summon him to Jerusalem, planning an ambush 2745 to kill him along the way. 25:4 Then Festus 2746 replied that Paul was being kept at Caesarea, 2747 and he himself intended to go there 2748 shortly. 25:5 “So,” he said, “let your leaders 2749 go down there 2750 with me, and if this man has done anything wrong, 2751 they may bring charges 2752 against him.”
25:6 After Festus 2753 had stayed 2754 not more than eight or ten days among them, he went down to Caesarea, 2755 and the next day he sat 2756 on the judgment seat 2757 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 2758 bringing many serious 2759 charges that they were not able to prove. 2760 25:8 Paul said in his defense, 2761 “I have committed no offense 2762 against the Jewish law 2763 or against the temple or against Caesar.” 2764 25:9 But Festus, 2765 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 2766 before me there on these charges?” 2767 25:10 Paul replied, 2768 “I am standing before Caesar’s 2769 judgment seat, 2770 where I should be tried. 2771 I have done nothing wrong 2772 to the Jews, as you also know very well. 2773 25:11 If then I am in the wrong 2774 and have done anything that deserves death, I am not trying to escape dying, 2775 but if not one of their charges against me is true, 2776 no one can hand me over to them. 2777 I appeal to Caesar!” 2778 25:12 Then, after conferring with his council, 2779 Festus 2780 replied, “You have appealed to Caesar; 2781 to Caesar 2782 you will go!” 2783
25:13 After several days had passed, King Agrippa 2784 and Bernice arrived at Caesarea 2785 to pay their respects 2786 to Festus. 2787 25:14 While 2788 they were staying there many days, Festus 2789 explained Paul’s case to the king to get his opinion, 2790 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 2791 the chief priests and the elders of the Jews informed 2792 me about him, 2793 asking for a sentence of condemnation 2794 against him. 25:16 I answered them 2795 that it was not the custom of the Romans to hand over anyone 2796 before the accused had met his accusers face to face 2797 and had been given 2798 an opportunity to make a defense against the accusation. 2799 25:17 So after they came back here with me, 2800 I did not postpone the case, 2801 but the next day I sat 2802 on the judgment seat 2803 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 2804 him with any of the evil deeds I had suspected. 2805 25:19 Rather they had several points of disagreement 2806 with him about their own religion 2807 and about a man named Jesus 2808 who was dead, whom Paul claimed 2809 to be alive. 25:20 Because I was at a loss 2810 how I could investigate these matters, 2811 I asked if he were willing to go to Jerusalem and be tried 2812 there on these charges. 2813 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 2814 I ordered him to be kept under guard until I could send him to Caesar.” 2815 25:22 Agrippa 2816 said to Festus, 2817 “I would also like to hear the man myself.” “Tomorrow,” he replied, 2818 “you will hear him.”
25:23 So the next day Agrippa 2819 and Bernice came with great pomp 2820 and entered the audience hall, 2821 along with the senior military officers 2822 and the prominent men of the city. When Festus 2823 gave the order, 2824 Paul was brought in. 25:24 Then Festus 2825 said, “King Agrippa, 2826 and all you who are present here with us, you see this man about whom the entire Jewish populace 2827 petitioned 2828 me both in Jerusalem 2829 and here, 2830 shouting loudly 2831 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 2832 and when he appealed 2833 to His Majesty the Emperor, 2834 I decided to send him. 2835 25:26 But I have nothing definite 2836 to write to my lord 2837 about him. 2838 Therefore I have brought him before you all, and especially before you, King Agrippa, 2839 so that after this preliminary hearing 2840 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 2841 the charges against him.”
26:1 So Agrippa 2842 said to Paul, “You have permission 2843 to speak for yourself.” Then Paul held out his hand 2844 and began his defense: 2845
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 2846 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 2847 familiar with all the customs and controversial issues 2848 of the Jews. Therefore I ask 2849 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 2850 from my youth, spending my life from the beginning among my own people 2851 and in Jerusalem. 2852 26:5 They know, 2853 because they have known 2854 me from time past, 2855 if they are willing to testify, that according to the strictest party 2856 of our religion, I lived as a Pharisee. 2857 26:6 And now I stand here on trial 2858 because of my hope in the promise made by God to our ancestors, 2859 26:7 a promise 2860 that our twelve tribes hope to attain as they earnestly serve God 2861 night and day. Concerning this hope the Jews are accusing me, 2862 Your Majesty! 2863 26:8 Why do you people 2864 think 2865 it is unbelievable 2866 that 2867 God raises the dead? 26:9 Of course, 2868 I myself was convinced 2869 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 2870 from the chief priests, but I also cast my vote 2871 against them when they were sentenced to death. 2872 26:11 I punished 2873 them often in all the synagogues 2874 and tried to force 2875 them to blaspheme. Because I was so furiously enraged 2876 at them, I went to persecute 2877 them even in foreign cities.
26:12 “While doing this very thing, 2878 as I was going 2879 to Damascus with authority and complete power 2880 from the chief priests, 26:13 about noon along the road, Your Majesty, 2881 I saw a light from heaven, 2882 brighter than the sun, shining everywhere around 2883 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, 2884 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 2885 by kicking against the goads.’ 2886 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 2887 ‘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 2888 as a servant and witness 2889 to the things 2890 you have seen 2891 and to the things in which I will appear to you. 26:17 I will rescue 2892 you from your own people 2893 and from the Gentiles, to whom 2894 I am sending you 26:18 to open their eyes so that they turn 2895 from darkness to light and from the power 2896 of Satan to God, so that they may receive forgiveness of sins and a share 2897 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 2898 I was not disobedient 2899 to the heavenly 2900 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 2901 and to the Gentiles, that they should repent and turn to God, 2902 performing deeds consistent with 2903 repentance. 26:21 For this reason the Jews seized me in the temple courts 2904 and were trying to kill me. 26:22 I have experienced 2905 help from God to this day, and so I stand testifying to both small and great, saying nothing except 2906 what the prophets and Moses said 2907 was going to happen: 26:23 that 2908 the Christ 2909 was to suffer and be the first to rise from the dead, to proclaim light both to our people 2910 and to the Gentiles.” 2911
26:24 As Paul 2912 was saying these things in his defense, Festus 2913 exclaimed loudly, “You have lost your mind, 2914 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 2915 “I have not lost my mind, most excellent Festus, 2916 but am speaking 2917 true and rational 2918 words. 26:26 For the king knows about these things, and I am speaking freely 2919 to him, 2920 because I cannot believe 2921 that any of these things has escaped his notice, 2922 for this was not done in a corner. 2923 26:27 Do you believe the prophets, 2924 King Agrippa? 2925 I know that you believe.” 26:28 Agrippa 2926 said to Paul, “In such a short time are you persuading me to become a Christian?” 2927 26:29 Paul replied, “I pray to God that whether in a short or a long time 2928 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 2929
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, 2930 “This man is not doing anything deserving 2931 death or imprisonment.” 26:32 Agrippa 2932 said to Festus, 2933 “This man could have been released 2934 if he had not appealed to Caesar.” 2935
27:1 When it was decided we 2936 would sail to Italy, 2937 they handed over Paul and some other prisoners to a centurion 2938 of the Augustan Cohort 2939 named Julius. 27:2 We went on board 2940 a ship from Adramyttium 2941 that was about to sail to various ports 2942 along the coast of the province of Asia 2943 and put out to sea, 2944 accompanied by Aristarchus, a Macedonian 2945 from Thessalonica. 2946 27:3 The next day we put in 2947 at Sidon, 2948 and Julius, treating Paul kindly, 2949 allowed him to go to his friends so they could provide him with what he needed. 2950 27:4 From there we put out to sea 2951 and sailed under the lee 2952 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 2953 off Cilicia and Pamphylia, 2954 we put in 2955 at Myra 2956 in Lycia. 2957 27:6 There the centurion 2958 found 2959 a ship from Alexandria 2960 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 2961 for many days and arrived with difficulty off Cnidus. 2962 Because the wind prevented us from going any farther, 2963 we sailed under the lee 2964 of Crete off Salmone. 2965 27:8 With difficulty we sailed along the coast 2966 of Crete 2967 and came to a place called Fair Havens that was near the town of Lasea. 2968
27:9 Since considerable time had passed and the voyage was now dangerous 2969 because the fast 2970 was already over, 2971 Paul advised them, 2972 27:10 “Men, I can see the voyage is going to end 2973 in disaster 2974 and great loss not only of the cargo and the ship, but also of our lives.” 2975 27:11 But the centurion 2976 was more convinced 2977 by the captain 2978 and the ship’s owner than by what Paul said. 2979 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 2980 to put out to sea 2981 from there. They hoped that 2982 somehow they could reach 2983 Phoenix, 2984 a harbor of Crete facing 2985 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 2986 they could carry out 2987 their purpose, so they weighed anchor 2988 and sailed close along the coast 2989 of Crete. 27:14 Not long after this, a hurricane-force 2990 wind called the northeaster 2991 blew down from the island. 2992 27:15 When the ship was caught in it 2993 and could not head into 2994 the wind, we gave way to it and were driven 2995 along. 27:16 As we ran under the lee of 2996 a small island called Cauda, 2997 we were able with difficulty to get the ship’s boat 2998 under control. 27:17 After the crew 2999 had hoisted it aboard, 3000 they used supports 3001 to undergird the ship. Fearing they would run aground 3002 on the Syrtis, 3003 they lowered the sea anchor, 3004 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 3005 they began throwing the cargo overboard, 3006 27:19 and on the third day they threw the ship’s gear 3007 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 3008 storm continued to batter us, 3009 we finally abandoned all hope of being saved. 3010
27:21 Since many of them had no desire to eat, 3011 Paul 3012 stood up 3013 among them and said, “Men, you should have listened to me 3014 and not put out to sea 3015 from Crete, thus avoiding 3016 this damage and loss. 27:22 And now I advise 3017 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 3018 27:23 For last night an angel of the God to whom I belong 3019 and whom I serve 3020 came to me 3021 27:24 and said, 3022 ‘Do not be afraid, Paul! You must stand before 3023 Caesar, 3024 and God has graciously granted you the safety 3025 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 3026 that it will be just as I have been told. 27:26 But we must 3027 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 3028 across the Adriatic Sea, 3029 about midnight the sailors suspected they were approaching some land. 3030 27:28 They took soundings 3031 and found the water was twenty fathoms 3032 deep; when they had sailed a little farther 3033 they took soundings again and found it was fifteen fathoms 3034 deep. 27:29 Because they were afraid 3035 that we would run aground on the rocky coast, 3036 they threw out 3037 four anchors from the stern and wished 3038 for day to appear. 3039 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 3040 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 3041 and the soldiers, “Unless these men stay with the ship, you 3042 cannot be saved.” 27:32 Then the soldiers cut the ropes 3043 of the ship’s boat and let it drift away. 3044
27:33 As day was about to dawn, 3045 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 3046 and have gone 3047 without food; you have eaten nothing. 3048 27:34 Therefore I urge you to take some food, for this is important 3049 for your survival. 3050 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 3051 took bread 3052 and gave thanks to God in front of them all, 3053 broke 3054 it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six 3055 persons on the ship.) 3056 27:38 When they had eaten enough to be satisfied, 3057 they lightened the ship by throwing the wheat 3058 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 3059 a bay 3060 with a beach, 3061 where they decided to run the ship aground if they could. 27:40 So they slipped 3062 the anchors 3063 and left them in the sea, at the same time loosening the linkage 3064 that bound the steering oars 3065 together. Then they hoisted 3066 the foresail 3067 to the wind and steered toward 3068 the beach. 27:41 But they encountered a patch of crosscurrents 3069 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 3070 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 3071 so that none of them would escape by swimming away. 3072 27:43 But the centurion, 3073 wanting to save Paul’s life, 3074 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 3075 27:44 and the rest were to follow, 3076 some on planks 3077 and some on pieces of the ship. 3078 And in this way 3079 all were brought safely to land.
28:1 After we had safely reached shore, 3080 we learned that the island was called Malta. 3081 28:2 The local inhabitants 3082 showed us extraordinary 3083 kindness, for they built a fire and welcomed us all because it had started to rain 3084 and was cold. 28:3 When Paul had gathered a bundle of brushwood 3085 and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people 3086 saw the creature hanging from Paul’s 3087 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 3088 has not allowed him to live!” 3089 28:5 However, 3090 Paul 3091 shook 3092 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 3093 or suddenly drop dead. So after they had waited 3094 a long time and had seen 3095 nothing unusual happen 3096 to him, they changed their minds 3097 and said he was a god. 3098
28:7 Now in the region around that place 3099 were fields belonging to the chief official 3100 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 3101 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 3102 and after praying, placed 3103 his hands on him and healed 3104 him. 28:9 After this had happened, many of the people on the island who were sick 3105 also came and were healed. 3106 28:10 They also bestowed many honors, 3107 and when we were preparing to sail, 3108 they gave 3109 us all the supplies we needed. 3110
28:11 After three months we put out to sea 3111 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 3112 as its figurehead. 3113 28:12 We put in 3114 at Syracuse 3115 and stayed there three days. 28:13 From there we cast off 3116 and arrived at Rhegium, 3117 and after one day a south wind sprang up 3118 and on the second day we came to Puteoli. 3119 28:14 There 3120 we found 3121 some brothers 3122 and were invited to stay with them seven days. And in this way we came to Rome. 3123 28:15 The brothers from there, 3124 when they heard about us, came as far as the Forum of Appius 3125 and Three Taverns 3126 to meet us. When he saw them, 3127 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 3128 by himself, with the soldier who was guarding him.
28:17 After three days 3129 Paul 3130 called the local Jewish leaders 3131 together. When they had assembled, he said to them, “Brothers, 3132 although I had done 3133 nothing against our people or the customs of our ancestors, 3134 from Jerusalem 3135 I was handed over as a prisoner to the Romans. 3136 28:18 When 3137 they had heard my case, 3138 they wanted to release me, 3139 because there was no basis for a death sentence 3140 against me. 28:19 But when the Jews objected, 3141 I was forced to appeal to Caesar 3142 – not that I had some charge to bring 3143 against my own people. 3144 28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 3145 28:21 They replied, 3146 “We have received no letters from Judea about you, nor have any of the brothers come from there 3147 and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know 3148 that people 3149 everywhere speak against 3150 it.”
28:23 They set 3151 a day to meet with him, 3152 and they came to him where he was staying 3153 in even greater numbers. 3154 From morning until evening he explained things 3155 to them, 3156 testifying 3157 about the kingdom of God 3158 and trying to convince 3159 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 3160 by what he said, 3161 but others refused 3162 to believe. 28:25 So they began to leave, 3163 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 3164 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 3165 but will never understand,
and you will keep on looking, 3166 but will never perceive.
28:27 For the heart of this people has become dull, 3167
and their ears are hard of hearing, 3168
and they have closed their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their heart
and turn, 3169 and I would heal them.”’ 3170
28:28 “Therefore be advised 3171 that this salvation from God 3172 has been sent to the Gentiles; 3173 they 3174 will listen!”
28:29 [[EMPTY]] 317528:30 Paul 3176 lived 3177 there two whole years in his own rented quarters 3178 and welcomed 3179 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 3180 with complete boldness 3181 and without restriction. 3182
1 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
2 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
3 tn Or “a noise.”
4 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
5 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
6 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
7 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.
8 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
9 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
10 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
11 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
12 tn Or “this noise.”
13 tn Or “was bewildered.”
14 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
15 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
16 tn Grk “we hear them, each one of us.”
17 tn Grk “in our own language in which we were born.”
18 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
19 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
20 map For location see JP4-A1.
21 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
22 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
23 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
24 tn Grk “They are full of new wine!”
sn New wine refers to a new, sweet wine in the process of fermentation.
25 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
26 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
27 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
28 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
29 tn Grk “These men are not drunk, as you suppose.”
30 tn Grk “only the third hour.”
31 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
32 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
33 tn Grk “on all flesh.”
34 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
35 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
36 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
37 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
38 tn Or “and wonderful.”
39 tn Grk “And it will be that.”
40 sn A quotation from Joel 2:28-32.
41 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 conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
42 tn Or “miraculous deeds.”
43 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
44 tn Or “you killed.”
45 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
46 tn Grk “Whom God raised up.”
47 tn Or “having freed.”
48 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
49 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
50 tn Or “always before me.”
51 tn Grk “my flesh.”
52 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
53 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
54 sn A quotation from Ps 16:8-11.
55 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
56 sn Peter’s certainty is based on well-known facts.
57 tn Or “about our noted ancestor,” “about the patriarch.”
58 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
59 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
60 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
61 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
62 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
63 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
64 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
65 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
66 sn An allusion to Ps 16:10.
67 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
68 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
69 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
70 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
71 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
72 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
73 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
74 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
75 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
76 tn Or “know for certain.” This term is in an emphatic position in the clause.
77 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
78 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
79 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
80 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
81 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
82 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
83 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
84 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
85 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
86 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
87 tn Or “warned.”
88 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
89 tn Or “who acknowledged the truth of.”
90 tn Grk “word.”
91 tn Grk “souls” (here an idiom for the whole person).
92 tn Or “were won over.”
93 sn Fellowship refers here to close association involving mutual involvement and relationships.
94 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
95 tn Or “Fear.”
96 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
97 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
98 tn Grk “had.”
99 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
100 tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
101 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
102 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
103 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
104 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
105 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
106 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
107 tn Or “the favor.”
108 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
109 tn Grk “hour.”
110 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
111 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
112 tn Or “crippled.”
113 tn Grk “from his mother’s womb.”
114 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
115 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
116 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
117 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
sn See the note on the phrase the temple courts in the previous verse.
118 tn Grk “alms.” See the note on the word “money” in the previous verse.
119 tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
120 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
121 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
122 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
123 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
124 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
125 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
126 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
127 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
128 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
129 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
130 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
131 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
132 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
133 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.
134 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
135 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
136 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
137 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
138 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
139 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
140 tn Grk “or why.”
141 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
142 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
143 tn Or “ancestors”; Grk “fathers.”
sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
144 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
145 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
146 tn Or “denied,” “disowned.”
147 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
148 tn Or “denied,” “disowned.”
149 tn Or “You put to death.”
150 tn Or “Founder,” “founding Leader.”
151 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
152 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
153 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
154 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
155 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
156 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
157 tn Or “in full view.”
158 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
159 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
160 tn Grk “by the mouth of” (an idiom).
161 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
162 tn Or “relief.”
sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
163 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
164 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
165 tn Or “designated in advance.”
166 tn Grk “whom,” continuing the sentence from v. 20.
167 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
168 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”
sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
169 tn Or “spoke.”
170 tn Or “from all ages past.”
sn From times long ago. Once again, God’s plan is emphasized.
171 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) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
172 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
173 tn Grk “every soul” (here “soul” is an idiom for the whole person).
174 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.
175 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
176 tn Or “proclaimed.”
sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
177 tn Or “forefathers”; Grk “fathers.”
178 tn Or “in your offspring”; Grk “in your seed.”
sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
179 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
180 sn A quotation from Gen 22:18.
181 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
182 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
183 tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
184 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
185 tn Or “captain.”
186 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.
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.
187 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.
188 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
189 tn Or “greatly annoyed,” “provoked.”
190 tn Or “proclaiming.”
191 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
192 tn Or “they arrested”; Grk “they laid hands on.”
193 tn Or “prison,” “custody.”
194 tn Or “had heard.”
195 tn Or “word.”
196 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.
197 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.
198 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.
sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
199 tn Or “law assembled,” “law met together.”
200 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
201 sn The high priest’s family. This family controlled the high priesthood as far back as
202 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.
203 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
204 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?
205 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).
206 tn Grk “Spirit, said to them.”
207 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.
208 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
209 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
210 tn Or “for an act of kindness.”
211 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
212 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
213 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
214 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.
215 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
216 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
217 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
218 tn Or “courage.”
219 tn Or “and found out.”
220 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.
221 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
222 tn Or “nothing to say in opposition.”
223 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
224 tn Or “evident.”
225 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.
226 tn Or “has been done by them.”
227 tn Or “speak no longer.”
228 tn Or “commanded.”
229 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.
230 tn Grk “answered and said to them.”
231 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).
232 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.
233 tn Or “glorifying.”
234 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.
235 tn Or “had been done.”
236 tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
237 tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.
238 sn With one mind. Compare Acts 1:14.
239 tn Or “Lord of all.”
sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.
240 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
241 tn Grk “by the mouth of” (an idiom).
242 tn Or “ancestor”; Grk “father.”
243 tn Or “Gentiles.”
244 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
245 tn Or “futile”; traditionally, “vain.”
246 tn Traditionally, “The kings of the earth took their stand.”
247 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
248 sn A quotation from Ps 2:1-2.
249 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
250 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
251 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
252 tn Or “purpose,” “will.”
253 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
254 tn Or “Lord, take notice of.”
255 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
256 tn Grk “slaves.” See the note on the word “servants” in 2:18.
257 tn Grk “word.”
258 tn Or “with all boldness.”
259 tn The miraculous nature of these signs is implied in the context.
260 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.
261 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
262 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
263 tn Or “speak God’s message.”
264 tn Or “with boldness.”
265 tn Grk “soul.”
266 tn Grk “but all things were to them in common.”
sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
267 tn Grk “And with.” 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.
268 tn Or “were witnessing.”
269 tn Or “poor.”
270 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
271 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.
272 tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.
273 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
274 tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.
275 tn Or “a farm.”
276 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
277 tn Grk “And he.” 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.
278 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
279 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
280 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
281 tn Grk “Remaining to you.”
282 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
283 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
284 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
285 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
286 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
287 tn Or “arose.”
288 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
289 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
290 tn Grk “It happened that after an interval of about three hours.” 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.
291 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
292 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.
293 tn Grk “so much,” “as much as this.”
294 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
295 tn Grk “And at once.” 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.
296 tn Grk “And great.” 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.
297 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
298 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
299 tn The miraculous nature of these signs is implied in the context.
300 tn Grk “And by.” 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.
301 tn Or “With one mind.”
302 tn Or “colonnade”; Grk “stoa.”
sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.
303 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
304 tn Or “the people thought very highly of them.”
305 tn Or “More and more believers were added to the Lord.”
306 tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.
307 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
308 sn Unclean spirits refers to evil spirits.
309 tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.
310 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
311 sn See the note on Sadducees in 4:1.
312 sn This is a parenthetical note by the author.
313 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.
314 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.
315 tn Or “they arrested.”
316 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.
317 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.
318 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
319 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.
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.
320 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
321 tn Or “speak.”
322 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
323 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
324 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
325 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.
326 tn Grk “sons of Israel.”
327 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
328 tn The words “before them” are not in the Greek text but are implied.
329 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).
330 tn The words “for them” are not in the Greek text but are implied.
331 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
332 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.
333 tn Or “captain.”
334 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.
335 tn Grk “heard these words.”
336 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.
337 tn The optative verb here expresses confused uncertainty.
338 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
339 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
340 tn Or “captain.”
341 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.
342 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.
343 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
344 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
345 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.
346 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
347 tn Or “interrogated,” “asked.”
348 tc ‡ The majority of
349 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
350 sn The name (i.e., person) of Jesus is the constant issue of debate.
351 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.
352 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
353 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
354 tn Grk “apostles answered and said.”
355 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].
356 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
357 tn Or “ancestors”; Grk “fathers.”
358 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.
359 tn Grk “This one God exalted” (emphatic).
360 tn Or “Founder” (of a movement).
361 tn Or “to give repentance and forgiveness of sins to Israel.”
362 tn Or “things.” They are preaching these things even to the hostile leadership.
363 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
364 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
365 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
366 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.
367 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.
368 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.
369 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
370 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
371 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.
372 tn Or “men, be careful.”
373 tn Grk “For before these days.”
374 tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.
375 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
376 tn Or “registration.”
377 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.
378 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
379 tn Or “it will be put to an end.”
380 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.
381 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.
382 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.
383 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.
384 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.
385 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).
386 sn The name refers to the name of Jesus (cf. 3 John 7).
387 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
388 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
389 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
390 tn Grk “these.” The translation uses “those” for stylistic reasons.
391 tn Grk “were multiplying.”
392 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
393 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
394 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
395 tn Or “neglected.”
396 tn Grk “in the daily serving.”
sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
397 sn The twelve refers to the twelve apostles.
398 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
399 tn Or “the multitude.”
400 tn Grk “to serve tables.”
401 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
402 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
403 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
404 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
405 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
406 tn Grk “And the.” 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.
407 tn The translation “so” has been used to indicate the logical sequence in English.
408 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
409 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
410 tn Or “a proselyte.”
411 map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
412 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
413 tn Or “laid.”
414 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
415 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
416 tn Grk “a great multitude.”
sn A large group. Many Jews, even some religious leaders, were responding.
417 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
418 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
419 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
420 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
421 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
422 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
423 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.
424 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
425 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.
426 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
427 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
428 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
429 sn This holy place is a reference to the temple.
430 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.
431 tn Or “practices.”
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.
432 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.
433 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
434 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
435 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.
436 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
437 tn Grk “said.”
438 tn Or “ancestor”; Grk “father.”
439 sn A quotation from Gen 12:1.
440 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
441 tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
442 tn Grk “And he.” 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.
443 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
444 tn Grk “a step of a foot” (cf. Deut 2:5).
445 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
446 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
447 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
448 tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
449 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
450 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
451 tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”
452 tn The words “of there” are not in the Greek text, but are implied.
sn A quotation from Gen 15:14.
453 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
454 sn An allusion to Exod 3:12.
455 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
456 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
457 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
458 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
459 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
460 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
461 tn Grk “And the.” 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.
462 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
463 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
464 tn Or “appointed.” See Gen 41:41-43.
465 tn Grk “came upon all Egypt.”
466 tn Grk “and,” but logically causal.
467 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
468 tn Or “forefathers”; Grk “fathers.”
469 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
470 tn Or “forefathers”; Grk “fathers.”
471 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
472 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
473 tn The words “a message” are not in the Greek text, but are implied.
474 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
475 tn Grk “souls” (here an idiom for the whole person).
476 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
477 tn Or “forefathers”; Grk “fathers.”
478 tn “and they.”
479 sn See Gen 49:29-32.
480 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
481 tn Grk “the people increased and multiplied.”
482 tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).
483 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
484 sn A quotation from Exod 1:8.
485 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
486 tn Or “race.”
487 tn Or “forefathers”; Grk “fathers.”
488 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
489 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
490 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
491 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
492 tn Or “exposed” (see v. 19).
493 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.
494 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
495 tn Or “instructed.”
496 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
497 tn Grk “heart.”
498 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
499 tn Grk “the sons of Israel.”
500 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.
501 tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.
502 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
503 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
504 tn Grk “his brothers.”
505 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
506 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
507 sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
508 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
509 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
510 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
511 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
512 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
513 tn Or “appointed.”
514 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.
515 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
516 tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.
517 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
518 tn Or “wilderness.”
519 sn An allusion to Exod 3:2.
520 tn Or “ancestors”; Grk “fathers.”
521 tn Grk “and Isaac,” 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.
522 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
523 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
524 sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
525 tn Or “mistreatment.”
526 tn Or “to set them free.”
527 tn Grk “And now.” 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.
528 sn A quotation from Exod 3:7-8, 10.
529 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
530 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
531 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
532 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
533 tn Here the context indicates the miraculous nature of the signs mentioned.
sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).
534 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
535 tn Grk “and at,” 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.
536 tn Or “desert.”
537 tn Grk “to the sons of Israel.”
538 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
539 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
540 tn Or “desert.”
541 tn Or “forefathers”; Grk “fathers.”
542 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
543 tn Or “messages.” This is an allusion to the law given to Moses.
544 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
545 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
546 tn Or “forefathers”; Grk “fathers.”
547 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
548 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
549 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
550 sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.
551 tn Grk “And.” 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.
552 tn Grk “In those days.”
553 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
554 tn Grk “and brought,” 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.
555 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
556 tn Or “in what they had done.”
557 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
558 tn Or “stars.”
sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
559 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
560 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
561 tn Or “tent.”
sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
562 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
563 tc ‡ Most
564 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
565 tn Or “I will make you move.”
566 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
567 tn Or “forefathers”; Grk “fathers.”
568 tn Or “tent.”
sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.
569 tn Or “desert.”
570 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
571 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.
572 tn Grk “And.” 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.
573 tn Or “forefathers”; Grk “fathers.”
574 tn Or “forefathers”; Grk “fathers.”
sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
575 tn Grk “In those days.”
576 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
577 tn Or “grace.”
578 tn Grk “before,” “in the presence of.”
579 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
580 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
581 tc Some
582 sn See 1 Kgs 8:1-21.
583 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
584 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
585 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
586 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
587 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
588 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
589 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
590 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
591 tn Or “forefathers”; Grk “fathers.”
592 tn Or “forefathers”; Grk “fathers.”
593 sn Which…persecute. The rhetorical question suggests they persecuted them all.
594 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
595 sn The Righteous One is a reference to Jesus Christ.
596 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
597 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
598 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
599 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
600 tn Or “did not obey it.”
601 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
602 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
603 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
604 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
605 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.
606 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.
607 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.
608 sn They covered their ears to avoid hearing what they considered to be blasphemy.
609 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.
610 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.
611 tn Or “outer garments.”
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).
612 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.
613 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.
614 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).
615 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.
616 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.
617 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
618 tn Or “severe.”
619 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.”
620 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
621 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.
622 tn Or “countryside.”
623 tn “Some” is not in the Greek text, but is implied.
624 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.
625 tn Or “mourned greatly for him.”
626 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.
627 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
628 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
629 tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.
sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).
630 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
631 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
632 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
633 tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
634 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
635 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
636 tn Grk “and there came about,” but this is somewhat awkward in English.
637 sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
638 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
639 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
640 tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”
641 sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
642 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
643 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
644 tn Or “he kept close company with.”
645 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
646 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
647 tn Or “message.”
648 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
649 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
650 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
651 tn Or “fallen on.”
652 sn This is a parenthetical note by the author.
653 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
654 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
655 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
656 tn Or “ability”; Grk “authority.”
657 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
658 tn Or “obtain.”
659 tn The translation “share or part” is given by L&N 63.13.
660 tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
661 tn Or “and implore the Lord.”
662 tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
663 tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
664 tn Grk “Simon answered and said.”
sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.
665 tn Grk “may come upon.”
666 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
667 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
668 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
669 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
670 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
671 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
672 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
673 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
674 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
675 map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
676 tn Or “wilderness.”
677 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”
sn The concluding note about the road appears to be a parenthetical note by the author.
678 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
679 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
680 tn Grk “And there.” 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.
681 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
682 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
683 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century
684 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
685 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
686 tn Grk “and was sitting.” 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.
687 tn Grk “and was reading.” 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.
sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
688 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
689 tn The words “to it” are not in the Greek text but are implied.
690 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
691 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
692 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
693 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
694 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
695 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
696 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
697 tc ‡ Most later
698 tn Or “justice was denied him”; Grk “his justice was taken away.”
699 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
700 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
701 sn A quotation from Isa 53:7-8.
702 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
703 tn Grk “I beg you,” “I ask you.”
704 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
705 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
706 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
707 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
708 tc A few later
709 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
710 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
711 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
712 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
713 tn Or “appeared.”
714 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
715 tn The words “the area” are not in the Greek text but are implied.
716 tn Or “he preached the gospel.”
717 tn Or “cities.”
718 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
719 tn Or “Saul, making dire threats.”
720 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.
721 sn See the note on synagogue in 6:9.
722 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).
723 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.
724 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
725 tn Grk “As he was going along, it happened that when he was approaching.” The 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.
726 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
727 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
728 tn The double vocative suggests emotion.
729 sn Persecuting me. To persecute the church is to persecute Jesus.
730 tn Or “But arise.”
731 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
732 tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
733 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
734 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
735 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
736 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
737 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
738 tn Grk “And for.” 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.
739 tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
740 tn Grk “And the.” 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.
741 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
742 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
743 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
744 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
745 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.
746 tn The word “people” is not in the Greek text, but is implied.
747 tn Grk “to bind.”
748 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).
749 tn Or “tool.”
750 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
751 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.”
752 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
753 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
754 tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
755 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
756 tn Grk “And immediately.” 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.
757 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
758 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.
759 tn Grk “It happened that for several days.” 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.
760 sn See the note on synagogue in 6:9.
761 tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.
762 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.
763 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
764 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.
765 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.
766 tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.
767 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
768 tn Or “by showing for certain.”
769 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
770 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.
sn See the note on Christ in 2:31.
771 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).
772 tn The words “against him” are implied, as suggested by L&N 30.71.
773 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
774 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
775 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
776 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
777 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
778 tn Or “join.”
779 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
780 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.
781 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
782 tn Grk “and brought,” 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.
783 tn Grk “and that,” 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.
784 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
785 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”
786 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
787 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
788 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
789 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
790 tn Grk “and Galilee,” 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.
791 tn Grk “had.”
792 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).
793 tn Grk “And living.” 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.
794 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
795 tn Grk “Now it happened that.” 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.
796 tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”
797 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
798 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”
799 tn Grk “And Peter.” 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.
800 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
801 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
802 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.
803 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
804 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
805 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
806 sn They turned. To “turn” is a good summary term for the response to the gospel.
807 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
808 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
809 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
810 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
811 tn Grk “It happened that in those days.” 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.
812 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
813 tn The participle λούσαντες (lousante") is taken temporally.
814 tn Grk “washed her,” but the reference is to her corpse.
815 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
816 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
817 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.
818 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
819 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
820 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.
821 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
822 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
823 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
824 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.
825 tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.
826 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
827 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.
828 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
829 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
830 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").
831 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
832 tn Grk “So it happened that.” 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.
833 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
834 tn Grk “with a certain Simon.”
835 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
836 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
837 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
838 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
839 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
840 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
841 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
842 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
843 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.
844 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
845 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
846 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
847 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
848 tn Or “your gifts to the needy.”
849 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
850 tn Grk “And now.” 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.
851 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
852 tn Grk “a certain Simon.”
853 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
854 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
855 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
856 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
857 tn Grk “about the sixth hour.”
858 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
859 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
860 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
861 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
862 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
863 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
864 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
865 tn Or “coming down.”
866 tn Or “to the ground.”
867 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
868 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
869 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
870 tn Grk “And there came.” 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.
871 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
872 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
873 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
874 tn Grk “And the voice.” 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.
875 tn Or “declare.”
876 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
877 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
878 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
879 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
880 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
881 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
882 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
883 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
884 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
885 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
886 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
887 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
888 sn See the note on the word centurion in 10:1.
889 tn Or “just.”
890 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
891 tn Grk “hear words.”
892 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
893 tn Or “went forth.”
894 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
895 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
896 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
897 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
898 tn Grk “So it happened that when.” 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.
899 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
900 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
901 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
902 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
903 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
904 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.
905 tn Or “many people assembled.”
906 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
907 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
908 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
909 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
910 tn This is a generic use of ἄνθρωπος (anqrwpo").
911 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
912 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
913 tn Grk “ask for what reason.”
914 tn Grk “And Cornelius.” 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.
915 tn Grk “said.”
916 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
917 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
918 tn Or “your gifts to the needy.”
919 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
920 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
921 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
922 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
923 tn Or “to hear everything.”
924 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
925 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
926 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
927 sn See Luke 24:47.
928 tn Or “shows reverence for him.”
929 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
sn Note how faith and response are linked here by the phrase and does what is right.
930 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
931 tn Grk “the word.”
932 tn Grk “to the sons.”
933 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
934 tn Or “by.”
935 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
936 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
937 tn Or “proclaimed.”
938 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
939 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
940 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
941 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
942 sn See Acts 7:9.
943 tn Grk “And we.” 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.
944 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
945 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
946 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
947 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st 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.
948 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
949 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
950 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
951 sn Ate and drank. See Luke 24:35-49.
952 tn Grk “and he.” 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.
953 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
954 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.
955 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
956 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
957 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
958 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
959 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
960 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
961 tn Or “word.”
962 tn Grk “And the.” 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.
963 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
964 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
965 tn Or “because.”
966 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
967 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
968 tn Or “extolling,” “magnifying.”
969 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
970 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
971 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
972 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
973 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
974 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
975 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
976 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
977 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
978 tn Or “You were a guest in the home of” (according to L&N 23.12).
979 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
980 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
981 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
982 tn Or “coming down.”
983 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
984 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
985 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
986 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
987 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
988 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
989 tn Or “declare.” The wording matches Acts 10:15.
990 tn Grk “And behold.”
991 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
992 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
993 tn The word “staying” is not in the Greek text but is implied.
994 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
995 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
996 tn Or “came down on.”
997 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
998 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
999 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1000 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
1001 sn John…Spirit. This remark repeats Acts 1:5.
1002 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
1003 sn That is, the same gift of the Holy Spirit.
1004 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
1005 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1006 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
1007 tn Grk “these things.”
1008 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
1009 tn Or “glorified.”
1010 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
1011 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
1012 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
1013 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
1014 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
1015 tn Grk “and Cyprus,” 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.
sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
1016 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
1017 tn Grk “word.”
1018 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
1019 sn Cyrene was a city on the northern African coast west of Egypt.
1020 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
1021 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
1022 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
1023 tn Grk “And the.” 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.
1024 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
1025 sn Again, the expression turned is a summary term for responding to the gospel.
1026 tn Grk “Word.”
1027 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
1028 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1029 tc ‡ Most
1030 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
1031 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
1032 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
1033 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
1034 tn Grk “a significant crowd.”
1035 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
1036 tn Grk “So it happened that” 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.
1037 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
1038 tn Grk “a significant crowd.”
1039 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
1040 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
1041 tn Grk “In these days,” but the dative generally indicates a specific time.
1042 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
1043 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
1044 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
1045 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1046 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2
1047 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
1048 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
1049 tn Grk “great.”
1050 sn This famine is one of the firmly fixed dates in Acts. It took place from
1051 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
1052 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
1053 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
1054 tn So BDAG 410 s.v. εὐπορέω.
1055 tn Or “determined,” “resolved.”
1056 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
1057 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
1058 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1059 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
1060 tn Or “King Herod had some from the church arrested.”
1061 tn Or “to cause them injury.”
1062 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.
1063 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.
1064 sn This is a parenthetical note by the author.
1065 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
1066 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
1067 tn Or “intended”; Grk “wanted.”
1068 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
1069 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
1070 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
1071 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
1072 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
1073 tn Or “were guarding.”
1074 tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
1075 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
1076 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
1077 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
1078 tn Grk “the hands,” but the wrist was considered a part of the hand.
1079 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
1080 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
1081 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
1082 tn Or “outer garment.”
1083 tn Grk “And going out he followed.”
1084 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
1085 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1086 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
1087 tn Or perhaps, “guard posts.”
1088 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
1089 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
1090 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
1091 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
1092 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.
1093 tn Or “delivered.”
1094 sn Here the hand of Herod is a metaphor for Herod’s power or control.
1095 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
1096 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
1097 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
1098 tn Grk “John who was also called Mark.”
sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
1099 tn Or “responded.”
1100 tn Or “informed.”
1101 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.
1102 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
1103 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
1104 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
1105 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
1106 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
1107 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
1108 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.
1109 tc ‡ Most
1110 tn Or “led.”
1111 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
1112 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
1113 tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
1114 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
1115 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
1116 tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
1117 tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
1118 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
1119 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in
sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in
1120 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1121 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
1122 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
1123 sn Tyre was a city and seaport on the coast of Phoenicia.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
1124 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
map For location see Map1-A1; JP3-F3; JP4-F3.
1125 tn Or “with one accord.”
1126 tn Or “persuading.”
1127 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
1128 tn The words “to help them” are not in the Greek text, but are implied.
1129 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
1130 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
1131 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
1132 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
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.
1133 tn Or “delivered a public address.”
1134 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
1135 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
1136 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
1137 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
1138 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
1139 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
1140 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
1141 sn A metonymy for the number of adherents to God’s word.
1142 tn Or “spreading.”
1143 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some
1144 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1145 tn Grk “fulfilled.”
1146 tn Grk “ministry” or “service.”
1147 tn Grk “John who was also called Mark.”
1148 sn Antioch was a city in Syria (not Antioch in Pisidia).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
1149 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
1150 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
1151 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
1152 tn Or “the governor.”
sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
1153 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
1154 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
1155 tn Or “Appoint.”
1156 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
1157 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
1158 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
1159 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
1160 sn Seleucia was the port city of Antioch in Syria.
1161 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
1162 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.
1163 tn The participle γενόμενοι (genomenoi) is taken temporally.
1164 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
1165 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
1166 sn See the note on synagogue in 6:9.
1167 sn John refers here to John Mark (see Acts 12:25).
1168 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
sn This is a parenthetical note by the author.
1169 tn Or “had passed through,” “had traveled through.”
1170 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
1171 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
1172 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
1173 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
1174 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1175 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
1176 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
1177 sn A parenthetical note by the author.
1178 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
1179 sn A parenthetical note by the author.
1180 sn This qualifying clause in the narrative indicates who represented God in the dispute.
1181 tn Or “gazed intently.”
1182 tn Or “unscrupulousness.”
1183 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
1184 tn Grk “And now.” 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.
1185 tn Grk “upon,” but in a negative sense.
1186 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
1187 tn Grk “fell on.”
1188 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
1189 sn See the note on proconsul in v. 8.
1190 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
1191 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
1192 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
1193 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1194 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
1195 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
1196 sn Pamphylia was a province in the southern part of Asia Minor.
1197 sn That is, John Mark.
1198 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1199 tn Or “Passing by.”
1200 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
1201 tn Or “at Antioch in Pisidia.”
sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.
map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
1202 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1203 sn See the note on synagogue in 6:9.
1204 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
1205 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
1206 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1207 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
1208 tn Or “word.”
1209 tn Or “encouragement.”
1210 tn Or “give it.”
1211 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
1212 tn Or “motioned.”
1213 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.
1214 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
1215 tn Or “people of Israel.”
1216 tn Or “forefathers”; Grk “fathers.”
sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.
1217 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
1218 tn Or “as resident aliens.”
1219 tn Or “land.”
1220 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
1221 tn Grk “And for.” 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.
1222 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
1223 tn Or “desert.”
1224 tn Grk “And after.” 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.
1225 tn The participle καθελών (kaqelwn) is taken temporally.
1226 sn Seven nations. See Deut 7:1.
1227 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
1228 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
1229 tn Grk “And after these things.” 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.
1230 tn The words “the time of” are not in the Greek text, but are implied.
1231 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
1232 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
1233 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
1234 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
1235 sn A quotation from Ps 89:20.
1236 sn A quotation from 1 Sam 13:14.
1237 tn Or “who will perform all my will,” “who will carry out all my wishes.”
1238 tn Or “From the offspring”; Grk “From the seed.”
sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
1239 sn The phrase this man is in emphatic position in the Greek text.
1240 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
1241 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
1242 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
1243 sn John refers here to John the Baptist.
1244 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
1245 tn Or “task.”
1246 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
1247 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
1248 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
1249 tn Grk “sons”
1250 tn Or “race.”
1251 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
1252 tn Grk “word.”
1253 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
1254 tn Grk “this one.”
1255 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
1256 tn The participle κρίναντες (krinante") is instrumental here.
1257 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.
1258 tn Grk “And though.” 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.
1259 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
1260 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
1261 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
1262 tn Or “carried out.”
1263 sn That is, everything that was written in OT scripture.
1264 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
1265 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
1266 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.
1267 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
1268 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
1269 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
1270 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
1271 tn Or “to our forefathers”; Grk “the fathers.”
1272 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
1273 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
1274 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
1275 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
sn A quotation from Ps 2:7.
1276 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1277 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
1278 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
1279 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
1280 tn The pronoun “you” is plural here. The promises of David are offered to the people.
1281 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
1282 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
1283 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
1284 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
1285 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
1286 sn A quotation from Ps 16:10.
1287 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
1288 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.
1289 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
1290 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
1291 sn The one whom God raised up refers to Jesus.
1292 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
1293 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
1294 sn This one refers here to Jesus.
1295 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
1296 tn Or “could not free.”
1297 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
1298 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
1299 tn Or “in.”
1300 tn Or “and die!”
1301 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
1302 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
1303 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
1304 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
1305 tn Or “begging,” “inviting.”
1306 tn Or “matters.”
1307 sn See the note on synagogue in 6:9.
1308 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
1309 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
1310 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
1311 tn Grk “who, as they were speaking with them, were persuading them.”
1312 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.
1313 tc Most
sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1314 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.
1315 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
1316 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
1317 tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.
1318 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
1319 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
1320 tn Or “and consider yourselves unworthy.”
1321 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
1322 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
1323 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
1324 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
1325 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
1326 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
1327 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
1328 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
1329 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
1330 sn Note the contrast to v. 46 in regard to eternal life.
1331 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.
1332 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
1333 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
1334 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
1335 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
1336 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
1337 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
1338 sn Iconium. See the note in 13:51.
1339 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
1340 sn See the note on synagogue in 6:9.
1341 tn Or “that a large crowd.”
1342 tn Or “who would not believe.”
1343 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
1344 tn The word “there” is not in the Greek text, but is implied.
1345 sn The Lord testified to the message by granting the signs described in the following clause.
1346 tn Grk “word.”
1347 tn Here the context indicates the miraculous nature of the signs mentioned.
1348 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
1349 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
1350 tn Grk “So there came about an attempt” 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.
1351 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
1352 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
1353 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
1354 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
1355 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
map For location see JP1-E2; JP2-E2; JP3-E2.
1356 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2.
1357 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
1358 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
1359 tn Grk “And in.” 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.
1360 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
map For location see JP1-E2; JP2-E2; JP3-E2.
1361 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
1362 tn Grk “lame from his mother’s womb” (an idiom).
sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
1363 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
1364 tn Or “looked.”
1365 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
1366 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
1367 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
1368 tn Grk “they lifted up their voice” (an idiom).
1369 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
1370 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
1371 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
1372 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
1373 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
1374 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
1375 sn See the note on Zeus in the previous verse.
1376 tn Or “oxen.”
1377 tn Or “wreaths.”
sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
1378 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
1379 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
1380 tn The participle ἀκούσαντες (akousante") is taken temporally.
1381 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
1382 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
1383 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
1384 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
1385 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
1386 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
1387 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
1388 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
1389 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
1390 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
1391 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
1392 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1393 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
1394 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
1395 tn The participle λέγοντες (legontes) is regarded as indicating means.
1396 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
1397 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
1398 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
1399 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
1400 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
1401 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
1402 tn Grk “And on.” 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.
1403 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
map For location see JP1-E2; JP2-E2; JP3-E2.
1404 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
map For location see JP1-E2; JP2-E2; JP3-E2.
1405 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
1406 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
1407 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
1408 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
1409 sn This reference to the kingdom of God clearly refers to its future arrival.
1410 tn Or “sufferings.”
1411 sn Appointed elders. See Acts 20:17.
1412 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
1413 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
1414 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
1415 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
1416 sn Pamphylia was a province along the southern coast of Asia Minor.
1417 tn Or “message.”
1418 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
1419 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
1420 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
1421 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
1422 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
1423 tn Or “announced.”
1424 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
1425 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
1426 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
1427 tn Grk “no little (time)” (an idiom).
1428 sn That is, they came down from Judea to Antioch in Syria.
1429 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
1430 tn Grk “no little argument and debate” (an idiom).
1431 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
1432 tn Grk “go up to,” but in this context a meeting is implied.
1433 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1434 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
1435 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
1436 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
1437 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
1438 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
1439 tn Or “announced.”
1440 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
1441 sn See the note on Pharisee in 5:34.
1442 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
1443 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
1444 tn Or “keep.”
1445 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
1446 tn Or “discussion.” This term is repeated from v. 2.
1447 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
1448 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
1449 tn Or “word.”
1450 tn Or “of the good news.”
1451 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
1452 sn The expression who knows the heart means “who knows what people think.”
1453 tn Or “has borne witness.”
1454 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
1455 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
1456 tn Or “purifying.”
1457 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
1458 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
1459 tn Or “forefathers”; Grk “fathers.”
1460 tn Or “by.”
1461 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
1462 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
1463 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
1464 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
1465 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
1466 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
1467 tn Or “reported,” “described.”
1468 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
1469 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
1470 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
1471 tn Grk “And the.” 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.
1472 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
1473 tn Grk “After these things.”
1474 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
1475 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
1476 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
1477 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
1478 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
1479 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
1480 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
1481 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
1482 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
1483 sn An allusion to Isa 45:21.
1484 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
1485 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
1486 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
1487 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
1488 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
1489 tn Or “polluted.”
1490 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
1491 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
1492 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
1493 sn See the note on synagogue in 6:9.
1494 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
1495 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
1496 sn Antioch was a city in Syria (not Antioch in Pisidia).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
1497 tn Grk “writing by their hand” (an idiom for sending a letter).
1498 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
1499 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
1500 tn Grk “to the brothers who are from the Gentiles.”
1501 sn Antioch was a city in Syria (not Antioch in Pisidia).
1502 tn Grk “and Syria,” 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.
1503 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
1504 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
1505 tn Grk “souls.”
1506 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
1507 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
1508 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
1509 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
1510 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
1511 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1512 tn This verb has been translated as an epistolary aorist.
1513 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
1514 tn Grk “by means of word” (an idiom for a verbal report).
1515 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
1516 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
1517 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
1518 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).
1519 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
1520 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
1521 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
1522 tn Or “sent away.”
1523 sn Antioch was a city in Syria (not Antioch in Pisidia).
1524 tn Or “congregation” (referring to the group of believers).
1525 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
1526 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
1527 tn Or “at its encouraging message.”
1528 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
1529 tn Grk “And after.” 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.
1530 tn The word “there” is not in the Greek text, but is implied.
1531 tc A few
1532 sn Antioch was a city in Syria (not Antioch in Pisidia).
1533 sn This is a parenthetical note by the author.
1534 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1535 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
1536 tn See the note on the phrase “word of the Lord” in v. 35.
1537 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
1538 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
1539 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
1540 tn Grk “There happened a sharp disagreement.” 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.
1541 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
1542 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
1543 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
1544 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
1545 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
1546 sn Strengthening. See Acts 14:22; 15:32; 18:23.
1547 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
map For location see JP1-E2; JP2-E2; JP3-E2.
1548 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
map For location see JP1-E2; JP2-E2; JP3-E2.
1549 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
1550 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
1551 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
1552 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
1553 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
1554 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
1555 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
1556 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
1557 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
1558 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
1559 tn Or “who lived in the area.”
1560 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
1561 tn Or “cities.”
1562 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
1563 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1564 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
1565 tn Or “observe” or “follow.”
1566 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
1567 sn Phrygia was a district in central Asia Minor west of Pisidia.
1568 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
1569 tn Or “forbidden.”
1570 tn Or “word.”
1571 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
1572 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
1573 sn Mysia was a province in northwest Asia Minor.
1574 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
1575 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
1576 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
1577 tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
1578 sn Mysia was a province in northwest Asia Minor.
1579 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
1580 tn Grk “And a.” 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.
1581 tn The word “there” is not in the Greek text, but is implied.
1582 tn The participle λέγων (legwn) is redundant and has not been translated.
1583 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
1584 sn Macedonia was the Roman province of Macedonia in Greece.
1585 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1586 tn Grk “sought.”
1587 sn Macedonia was the Roman province of Macedonia in Greece.
1588 tn Or “summoned.”
1589 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1590 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
1591 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
1592 sn Samothrace is an island in the northern part of the Aegean Sea.
1593 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
1594 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1595 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
1596 sn Macedonia was the Roman province of Macedonia in Greece.
1597 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
1598 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.
1599 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
1600 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
1601 tn The word “there” is not in the Greek text, but is implied.
1602 tn Grk “And a.” 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.
1603 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
1604 sn Thyatira was a city in the province of Lydia in Asia Minor.
1605 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1606 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”
sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
1607 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
1608 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
1609 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
1610 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
1611 tn Grk “Now it happened that.” 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.
1612 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
1613 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
1614 tn Or “masters.”
1615 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
1616 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
1617 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
1618 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
1619 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
1620 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
1621 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
1622 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1623 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
1624 tn Or “masters.”
1625 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
1626 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1627 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
1628 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.
1629 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.”
1630 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
1631 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.
1632 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
1633 tn Or “acknowledge.”
1634 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).
1635 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
1636 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
1637 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).
1638 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
1639 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
1640 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.”
1641 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
1642 tn Or “prison.”
1643 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.
1644 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1645 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
1646 tn The words “the rest of” are not in the Greek text, but are implied.
1647 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
1648 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
1649 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
1650 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
1651 tn Or “thought.”
1652 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
1653 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
1654 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
1655 tn Or “and prostrated himself.”
sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
1656 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
1657 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
1658 tn Grk “said.”
1659 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
1660 tc The majority of
1661 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
1662 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1663 tn Grk “And at.” 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.
1664 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
1665 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
1666 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
1667 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
1668 tn Or “immediately.”
1669 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
1670 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
1671 tn Or “he was overjoyed.”
1672 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
1673 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
1674 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
1675 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
1676 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
1677 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
1678 tn The word “orders” 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.
1679 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
1680 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
1681 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
1682 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
1683 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
1684 tn The word “us” 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.
1685 tn L&N 28.71 has “send us away secretly” for this verse.
1686 tn Grk “But they.”
1687 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
1688 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
1689 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
1690 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
1691 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
1692 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
1693 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
1694 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
1695 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
1696 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
1697 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1698 sn See the note on synagogue in 6:9.
1699 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
1700 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
1701 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
1702 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
1703 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
1704 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
1705 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
1706 tn Or “convinced.”
1707 tn Or “a large crowd.”
1708 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
1709 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
1710 tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
1711 tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
1712 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
1713 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.
1714 sn The attack took place at Jason’s house because this was probably the location of the new house church.
1715 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
1716 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
1717 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
1718 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
1719 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
1720 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
1721 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
1722 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
1723 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
1724 tn The word “named” is not in the Greek text, but is supplied for clarity.
1725 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
1726 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
1727 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
1728 tn Grk “And after.” 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.
1729 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
1730 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
1731 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1732 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
1733 sn See the note on synagogue in 6:9.
1734 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
1735 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
1736 sn Thessalonica was a city in Macedonia (modern Salonica).
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1737 tn Or “willingly,” “readily”; Grk “with all eagerness.”
1738 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
1739 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
1740 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
1741 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
1742 tn Or “respected.”
1743 sn Thessalonica was a city in Macedonia (modern Salonica).
1744 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
1745 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
1746 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
1747 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
1748 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
1749 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
1750 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
1751 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
1752 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
1753 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”
sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
1754 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
1755 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
1756 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
1757 sn See the note on synagogue in 6:9.
1758 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
1759 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
1760 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
1761 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
1762 tn Grk “saying.”
1763 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
1764 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
1765 sn This is a parenthetical note by the author.
1766 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1767 tn Or “to the council of the Areopagus.” See also the term in v. 22.
sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
1768 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
1769 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
1770 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
1771 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
1772 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
1773 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
1774 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
1775 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
1776 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
1777 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
1778 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
1779 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
1780 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
1781 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
1782 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
1783 tn Grk “he himself gives to all [people] life and breath and all things.”
1784 sn The one man refers to Adam (the word “man” is understood).
1785 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
1786 tn Grk “to live over all the face of the earth.”
1787 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
1788 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
1789 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
1790 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
1791 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
1792 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”
1793 sn This quotation is from Aratus (ca. 310-245
1794 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
1795 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
1796 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
1797 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
1798 tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
1799 tn Or “has deliberately paid no attention to.”
1800 tn Or “times when people did not know.”
1801 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
1802 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
1803 tn Or “fixed.”
1804 sn The world refers to the whole inhabited earth.
1805 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
1806 tn The participle ἀναστήσας (anasthsa") indicates means here.
1807 tn The participle ἀκούσαντες (akousante") has been taken temporally.
1808 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
1809 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
1810 tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).
1811 tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
1812 tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.
1813 tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.
1814 tn Grk “and a woman”; but 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.
1815 tn Grk “After these things.”
1816 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1817 tn Or “Paul left.”
1818 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
1819 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
1820 tn Grk “And he.” 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 word “there” is not in the Greek text but is implied.
1821 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
1822 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
1823 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
1824 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
1825 tn Or “to leave.”
1826 map For location see JP4-A1.
1827 tn Or “went to.”
1828 tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.
1829 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
1830 sn This is a parenthetical note by the author.
1831 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
1832 sn See the note on synagogue in 6:9.
1833 tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.
1834 tn Grk “came down.”
1835 sn Macedonia was the Roman province of Macedonia in Greece.
1836 tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
1837 tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
1838 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
1839 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.
1840 tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.
1841 tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.
sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”
1842 sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).
1843 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
1844 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1845 tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.
1846 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
1847 tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
1848 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
1849 tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.
1850 sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.
1851 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
1852 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
1853 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
1854 tn Or “injure.”
1855 tn The word “there” is not in the Greek text, but is implied.
1856 tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).
1857 sn Gallio was proconsul of Achaia from
1858 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
1859 sn Achaia was a Roman province created in 146
1860 tn Grk “with one accord.”
1861 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
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. So this was a very public event.
1862 tn Or “inciting.”
1863 tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
1864 tn Grk “about to open his mouth” (an idiom).
1865 tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
1866 tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”
1867 tn Grk “accepting your complaint, O Jews.”
1868 tn Or “dispute.”
1869 tn Grk “see to it” (an idiom).
1870 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
1871 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
1872 sn See the note on the term judgment seat in 18:12.
1873 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
sn See the note on synagogue in 6:9.
1874 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
1875 sn See the note on the term judgment seat in 18:12.
1876 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
1877 tn The participle προσμείνας (prosmeina") is taken temporally.
1878 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
1879 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.
1880 tn Grk “Syria, and with him.”
1881 sn See the note on Aquila in 18:2.
1882 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
1883 tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
1884 tn That is, “before he sailed from Cenchrea.”
sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
1885 sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
1886 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1887 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1888 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
1889 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
1890 sn See the note on synagogue in 6:9.
1891 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
1892 sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
1893 tn Or “but took leave of.”
1894 tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
1895 tn Or “will return.”
1896 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
1897 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
1898 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”
1899 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 sea voyage of 620 mi (990 km).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1900 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.
1901 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1902 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
1903 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
1904 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
1905 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
1906 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1907 tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
1908 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
1909 tn Or “had been taught.”
1910 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
1911 tn Grk “the things.”
1912 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
1913 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
1914 sn See the note on synagogue in 6:9.
1915 sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
1916 tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
1917 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
1918 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
1919 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.
1920 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.
1921 tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.
1922 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
1923 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.
1924 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).
sn See the note on Christ in 2:31.
1925 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
1926 tn Grk “It happened that while.” 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.
1927 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
1928 tn Or “interior.”
1929 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
1930 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1931 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
1932 tn The word “there” is not in the Greek text but is implied.
1933 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
1934 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
1935 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
1936 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1937 tn Grk “they said.”
1938 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
1939 tn Or “laid.”
1940 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
1941 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
1942 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
1943 sn This is a parenthetical note by the author.
1944 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1945 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
1946 sn See the note on synagogue in 6:9.
1947 tn Or “boldly.”
1948 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
1949 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
1950 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
1951 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
1952 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
1953 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
1954 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
1955 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
1956 tn The words “with him” are not in the Greek text, but are implied.
1957 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
1958 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
1959 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
1960 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
1961 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1962 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
1963 tn Or “skin” (the outer surface of the body).
1964 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
1965 tn The words “of them” are not in the Greek text, but are implied.
1966 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
1967 tn Grk “to name the name.”
1968 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
1969 sn The expression I sternly warn you means “I charge you as under oath.”
1970 tn Grk “a certain Sceva.”
1971 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
1972 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
1973 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
1974 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
1975 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
1976 tn Grk “in whom the evil spirit was.”
1977 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
1978 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
1979 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
1980 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1981 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
1982 tn Or “exalted.”
1983 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
1984 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
1985 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
1986 tn On this term see BDAG 800 s.v. περίεργος 2.
1987 tn Or “scrolls.”
1988 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
1989 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
1990 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
1991 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1992 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
1993 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
1994 tn Grk “all these things had been fulfilled.”
1995 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
1996 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1997 sn Macedonia was the Roman province of Macedonia in Greece.
1998 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
1999 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
2000 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
map For location see JP4-A1.
2001 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
2002 tn Grk “two of those who ministered to him.”
2003 sn Macedonia was the Roman province of Macedonia in Greece.
2004 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
2005 tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.
2006 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
2007 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
2008 sn The Way refers to the Christian movement (Christianity).
2009 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
2010 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
2011 tn Grk “brought not a little business” (an idiom).
2012 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
2013 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
2014 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
2015 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
2016 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
2017 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
2018 tn Or “misled.”
2019 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
2020 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2021 tn Grk “Asia”; see the note on this word in v. 22.
2022 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
2023 tn The words “at all” are not in the Greek text but are implied.
sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
2024 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
2025 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
2026 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
2027 tn Grk “Asia”; see the note on this word in v. 22.
2028 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
2029 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.
2030 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
2031 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
2032 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
2033 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
2034 tn Grk “And the.” 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.
2035 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
2036 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
2037 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
2038 tn Grk “to the theater with one accord.”
2039 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
2040 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
2041 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
2042 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
2043 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
2044 tn Or “had assembled.”
2045 tn Or “Some of the crowd gave instructions to.”
2046 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
2047 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
2048 tn Or “motioning.”
2049 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
2050 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
2051 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
2052 tn Grk “[they shouted] with one voice from all of them” (an idiom).
2053 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
2054 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
2055 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
2056 tn This is a generic use of ἄνθρωπος (anqrwpo").
2057 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
2058 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
2059 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
2060 tn Grk “these things.”
2061 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
2062 tn Grk “it is necessary that you be quiet.”
2063 tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
2064 tn Or perhaps, “desecrators of temples.”
2065 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
2066 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
2067 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
2068 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
2069 tn Or “anything more than this.”
2070 tn Or “resolved.”
2071 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
2072 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
2073 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
2074 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
2075 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
2076 tn Grk “And after.” 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.
2077 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
2078 tn Grk “these things.”
2079 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
2080 tn Or “exhorting.”
2081 tn Or “and taking leave of them.”
2082 sn Macedonia was the Roman province of Macedonia in Greece.
2083 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
2084 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
2085 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
2086 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
2087 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
2088 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
2089 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
2090 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
2091 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
2092 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
2093 sn Macedonia was the Roman province of Macedonia in Greece.
2094 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
2095 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
2096 tn Grk “of the Thessalonians.”
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
2097 tn Grk “and Gaius,” but 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.
2098 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2.
2099 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
2100 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
2101 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
2102 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
2103 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
2104 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
2105 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
2106 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
2107 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
2108 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
2109 tn Or “assembled.”
2110 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
2111 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
2112 tn Or “prolonged.”
2113 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
2114 sn This is best taken as a parenthetical note by the author.
2115 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
2116 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
2117 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
2118 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
2119 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
2120 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
2121 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
2122 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
2123 tn Grk “for his life is in him” (an idiom).
2124 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2125 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
2126 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
2127 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
2128 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
2129 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
2130 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
2131 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
2132 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
2133 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
2134 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
2135 tn Or “there on foot.”
2136 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
2137 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
2138 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
2139 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
2140 tn Or “offshore from Chios.”
sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
2141 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
2142 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
2143 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
2144 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2145 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
2146 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
2147 tn Or “was eager.”
2148 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2149 tn Grk “if it could be to him” (an idiom).
2150 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
2151 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
2152 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
2153 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
2154 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
2155 tn Grk “Asia”; see the note on this word in v. 16.
2156 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
2157 sn These plots are mentioned in Acts 9:24; 20:13.
2158 tn Or “declaring.”
2159 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
2160 tn Or “openly.”
2161 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
2162 tc Several
sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
2163 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
2164 tn Grk “bound.”
2165 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
2166 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
2167 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
2168 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
2169 tn The Greek text here reads κατὰ πόλιν (kata polin).
2170 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
2171 tn Grk “bonds.”
2172 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
2173 tn Grk “soul.”
2174 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
2175 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
2176 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
2177 tn Or “to the gospel.”
2178 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
2179 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
2180 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
2181 tn Grk “will see my face” (an idiom for seeing someone in person).
2182 tn Or “testify.”
2183 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
2184 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
2185 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
2186 tn Or “proclaiming,” “declaring.”
2187 tn Or “plan.”
2188 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
2189 tn Grk “in which.”
2190 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
2191 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
2192 tn Or “acquired.”
2193 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
2194 tn Grk “after my departure.”
2195 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
2196 tn Grk “from among yourselves.”
2197 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
2198 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
2199 tn Or “be watchful.”
2200 tn Or “admonishing.”
2201 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
2202 tn Grk “word.”
2203 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
2204 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
2205 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
2206 sn The expression By all these things means “In everything I did.”
2207 tn Or “must assist.”
2208 tn Or “the sick.” See Eph 4:28.
2209 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
2210 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.
2211 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
2212 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
2213 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
2214 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
2215 tn Or “pained.”
2216 tn Grk “by the word that he had said.”
2217 tn Grk “to see his face” (an idiom for seeing someone in person).
2218 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
2219 tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
2220 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
2221 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
2222 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
2223 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
2224 sn Cos was an island in the Aegean Sea.
2225 sn Rhodes was an island off the southwestern coast of Asia Minor.
2226 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
2227 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
2228 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
2229 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
2230 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
2231 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
2232 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
2233 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
2234 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
2235 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.
2236 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
2237 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
2238 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
2239 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
2240 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2241 tn Grk “It happened that when.” 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.
2242 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
2243 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
2244 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
2245 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
2246 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
2247 sn These words are part of v. 5 in the standard critical Greek text.
2248 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
2249 tn Grk “to their own”; the word “homes” is implied.
2250 sn Tyre was a city and seaport on the coast of Phoenicia.
2251 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
2252 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
2253 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 another 40 mi (65 km).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2254 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
2255 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
2256 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
2257 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
2258 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
2259 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
2260 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.
2261 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.
2262 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).
2263 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
2264 tn The words “with it” are not in the Greek text, but are implied.
2265 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
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).
2266 tn Or “the people there.”
2267 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
2268 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
2269 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
2270 tn Grk “we became silent, saying.”
2271 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
2272 tn Or “we made preparations.”
2273 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.
2274 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2275 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
2276 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
2277 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
2278 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
2279 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2280 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
2281 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”
2282 sn Note how Paul credited God with the success of his ministry.
2283 tn Or “glorified.”
2284 tn Grk “how many thousands there are among the Jews.”
sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.
2285 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”
2286 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
2287 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
2288 tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”
sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.
2289 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
2290 tn Grk “or walk.”
2291 tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”
2292 tn Grk “do this that.”
2293 tn Grk “There are four men here.”
2294 tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”
2295 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
2296 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
2297 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
2298 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”
sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
2299 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
2300 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
2301 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”
2302 sn The law refers to the law of Moses.
2303 tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”
sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
2304 tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.
2305 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
2306 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).
2307 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”
2308 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
2309 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
2310 sn The days of purification refers to the days of ritual cleansing.
2311 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
2312 tn Grk “for each one.”
2313 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”
2314 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
2315 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
2316 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”
2317 tn Grk “and laid hands on.”
2318 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 conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
2319 sn The law refers to the law of Moses.
2320 tn Grk “this place.”
sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
2321 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
2322 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
2323 tn Or “and has defiled this holy place.”
sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
2324 tn Grk “whom.”
2325 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
2326 tn On this term see BDAG 545 s.v. κινέω 2.b.
2327 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
2328 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
2329 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
2330 tn Grk “seeking.”
2331 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
2332 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
2333 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.
2334 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
2335 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
2336 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.
2337 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
2338 sn See the note on the word centurion in 10:1.
2339 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
2340 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
2341 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
2342 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.
2343 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
2344 tn Grk “seized.”
2345 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
2346 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.
2347 tn Grk “and what it is”; this has been simplified to “what.”
2348 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.”
2349 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
2350 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.”
2351 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
2352 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
2353 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2354 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.”
2355 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2356 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
2357 tn This refers to mob violence (BDAG 175 s.v. βία b).
2358 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.
2359 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.
2360 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.”
2361 tn Grk “says” (a historical present).
2362 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
2363 tn Grk “Is it permitted for me to say” (an idiom).
2364 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
2365 tn Grk “said.”
2366 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.
2367 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.”
2368 tn Grk “of the Sicarii.”
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.
2369 tn Or “desert.”
2370 tn Grk “before these days.”
2371 tn Grk “said.”
2372 tn Grk “a Jewish man.”
2373 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).
2374 tn Grk “I beg you.”
2375 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
2376 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
2377 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
2378 tn Or “motioned.”
2379 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.”
2380 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.”
2381 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.
2382 sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
2383 tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
2384 tn ἀκούσαντες (akousante") has been taken temporally.
2385 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.”
2386 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
2387 tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”
2388 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
sn This is best taken as a parenthetical note by the author.
2389 tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.
2390 tn Grk “a Jewish man.”
2391 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
2392 tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”
2393 tn Grk “strictly at the feet of” (an idiom).
2394 tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA27 and UBS4, which place a comma after ταύτῃ (tauth), has been followed in the translation.
sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. 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.
2395 tn Or “our forefathers.”
2396 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
2397 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
2398 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.
2399 sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).
2400 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
2401 tn Grk “binding.” See Acts 8:3.
2402 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
2403 tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”
2404 tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
2405 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
2406 tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.
2407 tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.
2408 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
2409 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2410 tn Grk “It happened that as.” 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.
2411 tn Grk “going and nearing Damascus.”
sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).
2412 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
2413 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
2414 tn Or “shone.”
2415 tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”
2416 tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.
2417 tn Grk “So I said.”
2418 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
2419 tn Grk “about all things.”
2420 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
2421 tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”
2422 tn Or “brightness”; Grk “glory.”
2423 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
2424 tn Grk “a certain Ananias.”
2425 sn The law refers to the law of Moses.
2426 tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”
2427 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
2428 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
2429 tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
2430 tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
2431 tn Grk “I looked up to him.”
2432 tn Or “forefathers”; Grk “fathers.”
sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
2433 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”
2434 tn Grk “and to see.” 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.
2435 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
2436 tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”
2437 tn Or “a witness to him.”
sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
2438 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
2439 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
2440 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
2441 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
2442 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
2443 tn Grk “It happened to me that.” 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.
2444 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
2445 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
2446 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.
2447 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.
sn See the note on synagogue in 6:9.
2448 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.
2449 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
2450 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.
2451 tn Or “outer garments.”
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).
2452 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.
2453 tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.
2454 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
2455 tn Grk “until this word.”
sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.
2456 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
2457 tn Grk “and said.”
2458 tn Grk “this one.”
2459 tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”
2460 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
2461 tn Or “outer garments.”
sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).
2462 sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.
2463 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.
2464 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2465 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.”
2466 tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.
2467 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2468 sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.
2469 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
2470 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2471 tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”
2472 sn See the note on the word centurion in 10:1.
2473 tn The word “citizen” is supplied here for emphasis and clarity.
2474 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.
2475 sn See the note on the word centurion in 10:1.
2476 tn The word “this” 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.
2477 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
2478 tn The word “it” 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.
2479 tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”
2480 tn The word “citizen” is supplied here for emphasis and clarity.
2481 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
2482 tn Grk “and said to.”
2483 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2484 tn The word “citizen” is supplied here for emphasis and clarity.
2485 tn Grk “He said.”
2486 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
2487 sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.
2488 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
2489 tn The word “citizen” is supplied here for emphasis and clarity.
sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.
2490 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
2491 tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.
2492 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
2493 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2494 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
2495 tn The word “citizen” is supplied here for emphasis and clarity.
2496 sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.
2497 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
2498 tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”
2499 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2500 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2501 tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.
2502 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.
2503 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2504 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.”
2505 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
2506 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
2507 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2508 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.
2509 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.
2510 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.
2511 tn The law refers to the law of Moses.
2512 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 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.
2513 tn The word “him” is not in the Greek text but is implied.
2514 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
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.
2515 tn Grk “said.”
2516 tn Or “know.”
2517 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.
2518 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.”
2519 sn See the note on Sadducees in 4:1.
2520 sn See the note on Pharisee in 5:34.
2521 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2522 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.
2523 tn The participle εἰπόντος (eiponto") has been translated temporally.
2524 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
2525 tn Grk “there came about an argument.” This has been simplified to “an argument began”
2526 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).
sn This is a parenthetical note by the author.
2527 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
2528 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
2529 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
2530 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.
2531 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.
2532 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
2533 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.
2534 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.
2535 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.
2536 tn Or “to go down, grab him out of their midst.”
2537 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.”
2538 sn The presence of the Lord indicated the vindicating presence and direction of God.
2539 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
2540 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2541 tn Or “Do not be afraid.”
2542 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2543 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).
map For location see JP4-A1.
2544 tn Grk “when it was day.”
2545 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
2546 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
2547 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
2548 tn The word “anything” 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.
2549 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
2550 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
2551 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
2552 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
2553 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
2554 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
2555 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2556 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
2557 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
2558 tn Grk “determine the things about him.”
2559 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
2560 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
2561 tn The words “this place” are not in the Greek text, but are implied.
2562 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
2563 tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
2564 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.”
2565 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
2566 sn See the note on the word centurion in 10:1.
2567 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
2568 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
2569 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
2570 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
2571 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
2572 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
2573 tn Grk “He said.”
2574 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2575 tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.
2576 tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
2577 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
2578 tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.
2579 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”
2580 tn The word “anything” 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.
2581 tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”
2582 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
2583 tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
2584 tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
2585 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
2586 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
2587 sn See the note on the word centurion in 10:1.
2588 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 about 65 mi (just over 100 km).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2589 tn Or “cavalrymen.”
2590 tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”
sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
2591 tn Grk “from.”
2592 tn Grk “from the third hour of the night.”
2593 tn Grk “provide mounts to put Paul on.”
sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
2594 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in
2595 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
2596 tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.
2597 tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”
2598 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
2599 sn Governor Felix. See the note on Felix in v. 24.
2600 tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
2601 tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.
2602 tn Or “approached.”
2603 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.
2604 tn In Greek this is a present tense retained in indirect discourse.
2605 tn The word “citizen” is supplied here for emphasis and clarity.
sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.
2606 tn Or “determine.”
2607 tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”
2608 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2609 tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.
2610 tn 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. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”
sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
2611 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”
sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
2612 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
2613 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
2614 tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.
2615 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
2616 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
2617 sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).
2618 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
2619 tn Or “cavalrymen.”
2620 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.”
2621 tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.
2622 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. It was about 30 mi (50 km) from Antipatris.
2623 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”
2624 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
2625 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
2626 tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
2627 tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.
2628 sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
2629 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
2630 sn Cilicia was a province in northeastern Asia Minor.
2631 tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”
2632 tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.
2633 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2634 sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of
2635 sn Ananias was in office from
2636 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
2637 tn Grk “an attorney, a certain Tertullus.”
2638 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.
2639 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
2640 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
2641 tn Or “began to bring charges, saying.”
2642 tn Grk “experienced much peace.”
2643 tn Grk “through you” (“rule” is implied).
2644 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).
2645 tn Or “being made for this people.”
2646 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]).
2647 sn Most excellent Felix. See the note on Felix in 23:24.
2648 tn Grk “in every way and everywhere.”
2649 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.”
2650 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.”
2651 tn Or “request.”
2652 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.
2653 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
2654 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
2655 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.”
2656 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).
2657 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
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).
2658 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
2659 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.
2660 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
2661 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.
2662 tc Some later
2663 tn Or “question.”
2664 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.
2665 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.
2666 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).
2667 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
2668 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
2669 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
2670 tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”
2671 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.
2672 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2673 tn Or “disputing,” “conducting a heated discussion.”
2674 tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.
2675 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
2676 sn See the note on synagogue in 6:9.
2677 sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.
2678 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”
sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.
2679 tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
2680 tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.
2681 tn Or “serve.”
2682 tn Or “forefathers”; Grk “fathers.”
2683 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
2684 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
2685 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
2686 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.
2687 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
2688 tn Or “the unjust.”
sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).
2689 tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”
2690 tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.
2691 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
2692 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
2693 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
2694 tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.
2695 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
2696 sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.
2697 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
2698 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
2699 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 (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”
sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.
2700 tn Grk “these [men] themselves.”
2701 tn Or “unrighteous act.”
2702 tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”
2703 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
2704 tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”
2705 tn Grk “one utterance.”
2706 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
2707 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
2708 sn See the note on Antonius Felix in 23:24.
2709 tn Grk “the things.”
2710 tn That is, concerning Christianity.
2711 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.
2712 tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”
2713 tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”
2714 sn See the note on the word centurion in 10:1.
2715 tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.
2716 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
2717 tn Grk “any of his own” (this could also refer to relatives).
2718 tn Grk “from serving him.”
2719 sn See the note on Antonius Felix in 23:24.
2720 sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.
2721 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”
2722 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
2723 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2724 tn Or “speaking about.”
2725 tn Grk “and self-control.” 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.
sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.
2726 sn See the note on Felix in 23:26.
2727 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
2728 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
2729 tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.
sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).
2730 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2731 tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”
2732 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
2733 tn Grk “After a two-year period.”
2734 sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in
2735 tn Grk “Felix received as successor Porcius Festus.”
sn See the note on Felix in 23:26.
2736 tn Grk “left Paul imprisoned.”
sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.
2737 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.”
2738 sn See the note on Porcius Festus in 24:27.
2739 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2740 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).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2741 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.”
2742 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 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.
2743 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.
2744 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.
2745 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.
2746 sn See the note on Porcius Festus in 24:27.
2747 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.
2748 tn The word “there” is not in the Greek text but is implied.
2749 tn Grk “let those who are influential among you” (i.e., the powerful).
2750 tn The word “there” is not in the Greek text, but is implied.
2751 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).
2752 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.”
2753 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
2754 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
2755 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2756 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
2757 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.
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.
2758 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
2759 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
2760 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
2761 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.”
2762 tn Grk “I have sinned…in nothing.”
2763 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
sn The Jewish law refers to the law of Moses.
2764 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
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.
2765 sn See the note on Porcius Festus in 24:27.
2766 tn Or “stand trial.”
2767 tn Grk “concerning these things.”
2768 tn Grk “said.”
2769 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
2770 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.
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.
2771 tn That is, tried by an imperial representative and subject to Roman law.
2772 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
2773 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.”
2774 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
2775 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).
2776 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.
2777 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
2778 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
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.
2779 tn That is, with his advisers.
2780 sn See the note on Porcius Festus in 24:27.
2781 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
2782 tn Or “to the emperor.”
2783 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.
2784 sn King Agrippa was Herod Agrippa II (
2785 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2786 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
2787 sn See the note on Porcius Festus in 24:27.
2788 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.”
2789 sn See the note on Porcius Festus in 24:27.
2790 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.”
2791 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2792 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.”
2793 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).
2794 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.”
2795 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.
sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
2796 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
2797 tn Or “has met his accusers in person.”
2798 tn Grk “and receives.”
2799 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.”
2800 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.”
2801 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.
2802 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
2803 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.
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.
2804 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.
2805 tn Or “I was expecting.”
2806 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.”
2807 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
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.
2808 tn Grk “a certain Jesus.”
2809 tn Or “asserted.”
2810 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
2811 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.’”
2812 tn Or “stand trial.”
2813 tn Grk “on these things.”
2814 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.”
2815 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
2816 sn See the note on King Agrippa in 25:13.
2817 sn See the note on Porcius Festus in 24:27.
2818 tn Grk “said.”
2819 sn See the note on King Agrippa in 25:13.
2820 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.
2821 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).
2822 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.
2823 sn See the note on Porcius Festus in 24:27.
2824 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.
2825 sn See the note on Porcius Festus in 24:27.
2826 sn See the note on King Agrippa in 25:13.
2827 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.
2828 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
2829 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2830 sn Here means “here in Caesarea.”
2831 tn Or “screaming.”
2832 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).
2833 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
2834 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).”
2835 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.
2836 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
2837 sn To my lord means “to His Majesty the Emperor.”
2838 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.
2839 sn See the note on King Agrippa in 25:13.
2840 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.
2841 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.”
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.
2842 sn See the note on King Agrippa in 25:13.
2843 tn Grk “It is permitted for you.”
2844 tn Or “extended his hand” (a speaker’s gesture).
2845 tn Or “and began to speak in his own defense.”
2846 sn See the note on King Agrippa in 25:13.
2847 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
2848 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.”
2849 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.”
2850 tn Grk “my manner of life.”
2851 tn Or “nation.”
2852 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2853 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.
2854 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
2855 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.”
2856 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
2857 sn See the note on Pharisee in 5:34.
2858 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
2859 tn Or “forefathers”; Grk “fathers.”
2860 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.
2861 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.
2862 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
2863 tn Grk “O King!”
2864 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).
2865 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.
2866 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.”
2867 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
2868 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.”
2869 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.”
2870 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
2871 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.”
2872 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
2873 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.
2874 sn See the note on synagogue in 6:9.
2875 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”).
2876 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.”
2877 tn Or “I pursued them even as far as foreign cities.”
2878 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.
2879 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
2880 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.”
2881 tn Grk “O King.”
2882 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
2883 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.
2884 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
2885 tn Grk “It is hard for you.”
2886 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
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.
2887 tn Grk “said.”
2888 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
2889 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.
2890 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.”
2891 tc ‡ Some
2892 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.
2893 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
2894 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
2895 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.
2896 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)
2897 tn Or “and an inheritance.”
2898 sn See the note on King Agrippa in 25:13.
2899 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.
2900 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.’”
2901 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.”
2902 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
2903 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.
2904 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
2905 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
2906 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.”
2907 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
2908 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.”
2909 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
2910 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
2911 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.
2912 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2913 sn See the note on Porcius Festus in 24:27.
2914 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.”
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.
2915 tn Grk “said.”
2916 sn See the note on Porcius Festus in 24:27.
2917 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
2918 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.”
2919 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.
2920 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
2921 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).
2922 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.”
2923 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.
2924 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.
2925 sn See the note on King Agrippa in 25:13.
2926 sn See the note on King Agrippa in 25:13.
2927 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.
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.
2928 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).”
2929 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.”
2930 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
2931 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 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.
2932 sn See the note on King Agrippa in 25:13.
2933 sn See the note on Porcius Festus in 24:27.
2934 tn Or “set free.”
2935 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
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.
2936 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
2937 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).
2938 sn See the note on the word centurion in 10:1.
2939 tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.
sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
2940 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
2941 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
2942 tn Grk “places.”
2943 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
2944 tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
2945 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
2946 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
2947 tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”
2948 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
map For location see Map1-A1; JP3-F3; JP4-F3.
2949 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).
2950 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
2951 tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
2952 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.
2953 tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
2954 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
2955 tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
2956 sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
2957 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
2958 sn See the note on the word centurion in 10:1.
2959 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
2960 sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).
2961 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
2962 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
2963 tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”
2964 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”
2965 sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
2966 tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”
2967 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
2968 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
2969 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
2970 sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).
2971 tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”
2972 tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.
sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
2973 tn Grk “is going to be with disaster.”
2974 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
2975 tn Grk “souls” (here, one’s physical life).
2976 sn See the note on the word centurion in 10:1.
2977 tn Or “persuaded.”
2978 tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
2979 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.
2980 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
2981 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
2982 tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
2983 tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.
2984 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
2985 tn Or “a harbor of Crete open to the southwest and northwest.”
2986 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
2987 tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”
2988 tn Or “departed.”
2989 tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”
2990 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
2991 sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.
2992 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
2993 tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).
2994 tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”
2995 sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
2996 tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.
2997 sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).
2998 sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.
2999 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
3000 tn The participle ἄραντες (arantes) has been taken temporally.
3001 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
3002 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
3003 tn That is, on the sandbars and shallows of the Syrtis.
sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.
3004 tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
3005 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
3006 tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.
3007 tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.
3008 tn Grk “no small storm” = a very great storm.
3009 tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).
3010 tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
3011 tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.
3012 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
3013 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
3014 tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”
sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.
3015 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
3016 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
3017 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
3018 tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.
sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.
3019 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
3020 tn Or “worship.”
3021 tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”
3022 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
3023 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.
3024 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
3025 tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.
sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.
3026 tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”
3027 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
3028 tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.
3029 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
3030 tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.
3031 tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.
3032 sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
3033 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
3034 sn Here the depth was about 90 ft (27 m).
3035 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
3036 tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”
3037 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
3038 tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”
3039 tn Grk “and wished for day to come about.”
sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
3040 tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.
3041 sn See the note on the word centurion in 10:1.
3042 sn The pronoun you is plural in Greek.
3043 sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.
3044 tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.
3045 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
3046 tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.
3047 tn Or “continued.”
3048 tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.
3049 tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”
3050 tn Or “deliverance” (‘salvation’ in a nontheological sense).
3051 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3052 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
3053 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
3054 tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.
3055 tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.
3056 sn This is a parenthetical note by the author.
3057 tn Or “When they had eaten their fill.”
3058 tn Or “grain.”
3059 tn Or “observed,” “saw.”
3060 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
3061 sn A beach would refer to a smooth sandy beach suitable for landing.
3062 tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
3063 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
3064 tn Grk “bands”; possibly “ropes.”
3065 tn Or “rudders.”
3066 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
3067 tn Grk “sail”; probably a reference to the foresail.
3068 tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”
3069 tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.
3070 tn Or “violence” (BDAG 175 s.v. βία a).
3071 sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.
3072 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
3073 sn See the note on the word centurion in 10:1.
3074 tn Or “wanting to rescue Paul.”
sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.
3075 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
3076 tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
3077 tn Or “boards” according to BDAG 913 s.v. σανίς.
3078 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
3079 tn Grk “And in this way it happened that.” 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.
3080 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
3081 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
map For location see JP4-A3.
3082 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
3083 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
3084 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”
3085 tn Or “sticks.”
3086 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
3087 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
3088 tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.
3089 sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.
3090 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
3091 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3092 tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
3093 tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.
3094 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
3095 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
3096 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
3097 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
3098 sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
3099 tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”
3100 tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.
3101 tn Grk “It happened that the father.” 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.
3102 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
3103 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
3104 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
3105 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
3106 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
3107 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
3108 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
3109 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”
3110 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
3111 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
3112 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).
3113 tn Or “as its emblem.”
3114 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.
3115 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
3116 tc A few early
3117 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
3118 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
3119 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
3120 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.
3121 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
3122 sn That is, some fellow Christians.
3123 map For location see JP4-A1.
3124 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
3125 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
3126 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
3127 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
3128 tn Or “to stay.”
sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
3129 tn Grk “It happened that after three days.” 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.
3130 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3131 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
3132 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
3133 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
3134 tn Or “forefathers”; Grk “fathers.”
sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
3135 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3136 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
3137 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
3138 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
3139 sn They wanted to release me. See Acts 25:23-27.
3140 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
3141 tn That is, objected to my release.
3142 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
3143 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.’”
3144 tn Or “my own nation.”
3145 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
3146 tn Grk “they said to him.”
3147 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
3148 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.
3149 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.
3150 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
3151 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
3152 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
3153 tn Or “came to him in his rented quarters.”
3154 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
3155 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
3156 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
3157 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
3158 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.
3159 tn Or “persuade.”
3160 tn Or “persuaded.”
3161 tn Grk “by the things spoken.”
3162 sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
3163 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
3164 tn Or “forefathers”; Grk “fathers.”
3165 tn Grk “you will hear with hearing” (an idiom).
3166 tn Or “seeing”; Grk “you will look by looking” (an idiom).
3167 tn Or “insensitive.”
sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.
3168 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
3169 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
3170 sn A quotation from Isa 6:9-10.
3171 tn Grk “Therefore let it be known to you.”
3172 tn Or “of God.”
3173 sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).
3174 tn Grk “they also.”
3175 tc Some later
3176 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
3177 tn Or “stayed.”
3178 tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”
3179 tn Or “and received.”
3180 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
3181 tn Or “openness.”
3182 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.