Discovery BoxActs 7:52 
Context7:52 Which of the prophets did your ancestors 1 not persecute? 2 They 3 killed those who foretold long ago the coming of the Righteous One, 4 whose betrayers and murderers you have now become! 5
Acts 8:32
Context8:32 Now the passage of scripture the man 6 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 7 not open his mouth.
Acts 8:39
Context8:39 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 8 went on his way rejoicing. 9
Acts 9:26
Context9:26 When he arrived in Jerusalem, 10 he attempted to associate 11 with the disciples, and they were all afraid of him, because they did not believe 12 that he was a disciple.
Acts 12:8
Context12:8 The angel said to him, “Fasten your belt 13 and put on your sandals.” Peter 14 did so. Then the angel 15 said to him, “Put on your cloak 16 and follow me.”
Acts 12:14
Context12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 17 them 18 that Peter was standing at the gate.
Acts 12:19
Context12:19 When Herod 19 had searched 20 for him and did not find him, he questioned 21 the guards and commanded that they be led away to execution. 22 Then 23 Herod 24 went down from Judea to Caesarea 25 and stayed there.
Acts 13:27
Context13:27 For the people who live in Jerusalem and their rulers did not recognize 26 him, 27 and they fulfilled the sayings 28 of the prophets that are read every Sabbath by condemning 29 him. 30
Acts 14:17
Context14:17 yet he did not leave himself without a witness by doing good, 31 by giving you rain from heaven 32 and fruitful seasons, satisfying you 33 with food and your hearts with joy.” 34
Acts 17:6
Context17:6 When they did not find them, they dragged 35 Jason and some of the brothers before the city officials, 36 screaming, “These people who have stirred up trouble 37 throughout the world 38 have come here too,
Acts 25:17
Context25:17 So after they came back here with me, 39 I did not postpone the case, 40 but the next day I sat 41 on the judgment seat 42 and ordered the man to be brought.
1 tn Or “forefathers”; Grk “fathers.”
2 sn Which…persecute. The rhetorical question suggests they persecuted them all.
3 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.
4 sn The Righteous One is a reference to Jesus Christ.
5 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).
6 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
7 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.
8 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
9 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
11 tn Or “join.”
12 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
13 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.
14 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
15 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
16 tn Or “outer garment.”
17 tn Or “informed.”
18 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.
19 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
20 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
21 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.
22 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).
23 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.
24 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
25 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.
26 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.
27 tn Grk “this one.”
28 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.
29 tn The participle κρίναντες (krinante") is instrumental here.
30 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.
31 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.
32 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
33 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.”
34 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).
35 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).
36 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.).
37 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.
38 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.
39 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.”
40 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.
41 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
42 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.
