25:13 After several days had passed, King Agrippa 1 and Bernice arrived at Caesarea 2 to pay their respects 3 to Festus. 4 25:14 While 5 they were staying there many days, Festus 6 explained Paul’s case to the king to get his opinion, 7 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 8 the chief priests and the elders of the Jews informed 9 me about him, 10 asking for a sentence of condemnation 11 against him. 25:16 I answered them 12 that it was not the custom of the Romans to hand over anyone 13 before the accused had met his accusers face to face 14 and had been given 15 an opportunity to make a defense against the accusation. 16 25:17 So after they came back here with me, 17 I did not postpone the case, 18 but the next day I sat 19 on the judgment seat 20 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 21 him with any of the evil deeds I had suspected. 22 25:19 Rather they had several points of disagreement 23 with him about their own religion 24 and about a man named Jesus 25 who was dead, whom Paul claimed 26 to be alive. 25:20 Because I was at a loss 27 how I could investigate these matters, 28 I asked if he were willing to go to Jerusalem and be tried 29 there on these charges. 30 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 31 I ordered him to be kept under guard until I could send him to Caesar.” 32 25:22 Agrippa 33 said to Festus, 34 “I would also like to hear the man myself.” “Tomorrow,” he replied, 35 “you will hear him.”
25:23 So the next day Agrippa 36 and Bernice came with great pomp 37 and entered the audience hall, 38 along with the senior military officers 39 and the prominent men of the city. When Festus 40 gave the order, 41 Paul was brought in. 25:24 Then Festus 42 said, “King Agrippa, 43 and all you who are present here with us, you see this man about whom the entire Jewish populace 44 petitioned 45 me both in Jerusalem 46 and here, 47 shouting loudly 48 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 49 and when he appealed 50 to His Majesty the Emperor, 51 I decided to send him. 52 25:26 But I have nothing definite 53 to write to my lord 54 about him. 55 Therefore I have brought him before you all, and especially before you, King Agrippa, 56 so that after this preliminary hearing 57 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 58 the charges against him.”
26:1 So Agrippa 59 said to Paul, “You have permission 60 to speak for yourself.” Then Paul held out his hand 61 and began his defense: 62
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 63 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 64 familiar with all the customs and controversial issues 65 of the Jews. Therefore I ask 66 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 67 from my youth, spending my life from the beginning among my own people 68 and in Jerusalem. 69 26:5 They know, 70 because they have known 71 me from time past, 72 if they are willing to testify, that according to the strictest party 73 of our religion, I lived as a Pharisee. 74 26:6 And now I stand here on trial 75 because of my hope in the promise made by God to our ancestors, 76 26:7 a promise 77 that our twelve tribes hope to attain as they earnestly serve God 78 night and day. Concerning this hope the Jews are accusing me, 79 Your Majesty! 80 26:8 Why do you people 81 think 82 it is unbelievable 83 that 84 God raises the dead? 26:9 Of course, 85 I myself was convinced 86 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 87 from the chief priests, but I also cast my vote 88 against them when they were sentenced to death. 89 26:11 I punished 90 them often in all the synagogues 91 and tried to force 92 them to blaspheme. Because I was so furiously enraged 93 at them, I went to persecute 94 them even in foreign cities.
26:12 “While doing this very thing, 95 as I was going 96 to Damascus with authority and complete power 97 from the chief priests, 26:13 about noon along the road, Your Majesty, 98 I saw a light from heaven, 99 brighter than the sun, shining everywhere around 100 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, 101 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 102 by kicking against the goads.’ 103 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 104 ‘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 105 as a servant and witness 106 to the things 107 you have seen 108 and to the things in which I will appear to you. 26:17 I will rescue 109 you from your own people 110 and from the Gentiles, to whom 111 I am sending you 26:18 to open their eyes so that they turn 112 from darkness to light and from the power 113 of Satan to God, so that they may receive forgiveness of sins and a share 114 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 115 I was not disobedient 116 to the heavenly 117 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 118 and to the Gentiles, that they should repent and turn to God, 119 performing deeds consistent with 120 repentance. 26:21 For this reason the Jews seized me in the temple courts 121 and were trying to kill me. 26:22 I have experienced 122 help from God to this day, and so I stand testifying to both small and great, saying nothing except 123 what the prophets and Moses said 124 was going to happen: 26:23 that 125 the Christ 126 was to suffer and be the first to rise from the dead, to proclaim light both to our people 127 and to the Gentiles.” 128
26:24 As Paul 129 was saying these things in his defense, Festus 130 exclaimed loudly, “You have lost your mind, 131 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 132 “I have not lost my mind, most excellent Festus, 133 but am speaking 134 true and rational 135 words. 26:26 For the king knows about these things, and I am speaking freely 136 to him, 137 because I cannot believe 138 that any of these things has escaped his notice, 139 for this was not done in a corner. 140 26:27 Do you believe the prophets, 141 King Agrippa? 142 I know that you believe.” 26:28 Agrippa 143 said to Paul, “In such a short time are you persuading me to become a Christian?” 144 26:29 Paul replied, “I pray to God that whether in a short or a long time 145 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 146
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, 147 “This man is not doing anything deserving 148 death or imprisonment.” 26:32 Agrippa 149 said to Festus, 150 “This man could have been released 151 if he had not appealed to Caesar.” 152
1 sn King Agrippa was Herod Agrippa II (
2 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.
3 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
4 sn See the note on Porcius Festus in 24:27.
5 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.”
6 sn See the note on Porcius Festus in 24:27.
7 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.”
8 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
9 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.”
10 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).
11 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.”
12 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.
13 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
14 tn Or “has met his accusers in person.”
15 tn Grk “and receives.”
16 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.”
17 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.”
18 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.
19 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
20 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.
21 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.
22 tn Or “I was expecting.”
23 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.”
24 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.
25 tn Grk “a certain Jesus.”
26 tn Or “asserted.”
27 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
28 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.’”
29 tn Or “stand trial.”
30 tn Grk “on these things.”
31 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.”
32 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
33 sn See the note on King Agrippa in 25:13.
34 sn See the note on Porcius Festus in 24:27.
35 tn Grk “said.”
36 sn See the note on King Agrippa in 25:13.
37 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.
38 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).
39 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.
40 sn See the note on Porcius Festus in 24:27.
41 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.
42 sn See the note on Porcius Festus in 24:27.
43 sn See the note on King Agrippa in 25:13.
44 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.
45 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
46 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
47 sn Here means “here in Caesarea.”
48 tn Or “screaming.”
49 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).
50 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
51 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).”
52 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.
53 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
54 sn To my lord means “to His Majesty the Emperor.”
55 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.
56 sn See the note on King Agrippa in 25:13.
57 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.
58 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.
59 sn See the note on King Agrippa in 25:13.
60 tn Grk “It is permitted for you.”
61 tn Or “extended his hand” (a speaker’s gesture).
62 tn Or “and began to speak in his own defense.”
63 sn See the note on King Agrippa in 25:13.
64 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
65 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.”
66 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.”
67 tn Grk “my manner of life.”
68 tn Or “nation.”
69 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
70 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.
71 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
72 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.”
73 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
74 sn See the note on Pharisee in 5:34.
75 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
76 tn Or “forefathers”; Grk “fathers.”
77 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.
78 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.
79 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
80 tn Grk “O King!”
81 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).
82 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.
83 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.”
84 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
85 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.”
86 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.”
87 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
88 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.”
89 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
90 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.
91 sn See the note on synagogue in 6:9.
92 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”).
93 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.”
94 tn Or “I pursued them even as far as foreign cities.”
95 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.
96 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
97 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.”
98 tn Grk “O King.”
99 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
100 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.
101 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
102 tn Grk “It is hard for you.”
103 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.
104 tn Grk “said.”
105 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
106 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.
107 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.”
108 tc ‡ Some
109 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.
110 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
111 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
112 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.
113 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)
114 tn Or “and an inheritance.”
115 sn See the note on King Agrippa in 25:13.
116 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.
117 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.’”
118 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.”
119 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
120 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.
121 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
122 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
123 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.”
124 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
125 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.”
126 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.
127 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
128 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.
129 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
130 sn See the note on Porcius Festus in 24:27.
131 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.
132 tn Grk “said.”
133 sn See the note on Porcius Festus in 24:27.
134 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
135 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.”
136 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.
137 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
138 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).
139 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.”
140 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.
141 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.
142 sn See the note on King Agrippa in 25:13.
143 sn See the note on King Agrippa in 25:13.
144 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.
145 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).”
146 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.”
147 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
148 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.
149 sn See the note on King Agrippa in 25:13.
150 sn See the note on Porcius Festus in 24:27.
151 tn Or “set free.”
152 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.