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? 46
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 134 that you have been a judge over this nation for many years, I confidently make my defense. 135
27:21 Since many of them had no desire to eat, 153 Paul 154 stood up 155 among them and said, “Men, you should have listened to me 156 and not put out to sea 157 from Crete, thus avoiding 158 this damage and loss.
1 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.
2 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.
3 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.
4 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
5 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
6 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.”
7 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).
8 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
9 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
10 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.
11 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.
12 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
13 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.
14 tn Or “denied,” “disowned.”
15 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
16 tn Or “forefathers”; Grk “fathers.”
17 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.
18 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.
19 sn A quotation from Gen 22:18.
20 sn With one mind. Compare Acts 1:14.
21 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.
22 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.
23 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
24 tn Or “it will be put to an end.”
25 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).
26 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
27 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
28 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
29 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
30 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
31 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.
32 tn Or “mistreatment.”
33 tn Or “to set them free.”
34 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.
35 sn A quotation from Exod 3:7-8, 10.
36 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).
37 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.
38 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
39 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).
40 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.
41 tn Or “desert.”
42 tn Or “forefathers”; Grk “fathers.”
43 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.
44 tn Or “messages.” This is an allusion to the law given to Moses.
45 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.
46 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
47 tn Or “forefathers”; Grk “fathers.”
48 sn Which…persecute. The rhetorical question suggests they persecuted them all.
49 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.
50 sn The Righteous One is a reference to Jesus Christ.
51 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).
52 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
53 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
54 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
55 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.
56 tn This is a generic use of ἄνθρωπος (anqrwpo").
57 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.
58 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.
59 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.
60 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.
61 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
62 tn Or “word.”
63 tn Or “encouragement.”
64 tn Or “give it.”
65 tn Or “task.”
66 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
67 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.
68 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
69 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.
70 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
71 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
72 tn The pronoun “you” is plural here. The promises of David are offered to the people.
73 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.
74 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.
75 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.
76 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”).
77 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.
78 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
79 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.)
80 tn Or “discussion.” This term is repeated from v. 2.
81 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.”
82 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.
83 tn Or “word.”
84 tn Or “of the good news.”
85 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.
86 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.
87 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.
88 tn Or “forefathers”; Grk “fathers.”
89 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
90 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
91 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.’”
92 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.”
93 tn Grk “about to open his mouth” (an idiom).
94 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).”
95 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.”
96 tn Grk “accepting your complaint, O Jews.”
97 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
98 tn Grk “to name the name.”
99 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.
100 sn The expression I sternly warn you means “I charge you as under oath.”
101 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
102 tn Grk “in which.”
103 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.
104 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
105 tn Or “acquired.”
106 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).
107 sn The expression By all these things means “In everything I did.”
108 tn Or “must assist.”
109 tn Or “the sick.” See Eph 4:28.
110 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.
111 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).
112 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.
113 tn Or “glorified.”
114 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.
115 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.”
116 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).
117 tn Grk “a Jewish man.”
118 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
119 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.”
120 tn Grk “strictly at the feet of” (an idiom).
121 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.
122 tn Or “our forefathers.”
123 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
124 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
125 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.
126 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.”
127 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.
128 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
129 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.”
130 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).”
131 sn See the note on the word centurion in 10:1.
132 tn The word “citizen” is supplied here for emphasis and clarity.
133 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.
134 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
135 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
136 tn Or “serve.”
137 tn Or “forefathers”; Grk “fathers.”
138 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.
139 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
140 tn Or “speaking about.”
141 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.
142 sn See the note on Felix in 23:26.
143 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
144 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
145 tn Grk “said.”
146 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
147 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.
148 tn That is, tried by an imperial representative and subject to Roman law.
149 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
150 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.”
151 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).”
152 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.”
153 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.
154 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
155 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
156 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.
157 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.”
158 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.