¹ tn Or “produced,” Grk “made.”
²tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term prw'to" (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here—the first account (which we know as the Gospel of Luke) as compared to the second one (which we know as Acts).
³tn The Greek word lovgo" (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
⁴tn Grk “O Theophilus,” but the usage of the vocative in Acts with w\ (w) is unemphatic, following more the classical idiom (see Wallace, Exegetical Syntax, 69).
⁵tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
⁶tn Or “commands.” Although some modern translations render ejnteilavmeno" (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2.545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
⁷tn Or “through.”
⁸sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
⁹tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
¹⁰tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
¹¹tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb sunalivzw (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together with, assemble with”; (3) “spend the night with, stay with” (BAGD 783-4 s.v. sunalivzw). The difficulty with (1) is that it does not fit the context, and this meaning is not found elsewhere. (2) is difficult because of the singular number and the present tense. (3) is based on a spelling variation of sunaulizovmeno" (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
¹²tn Or “commanded them.”
¹³tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
¹⁴tn In the Greek text there is a transition from indirect to direct discourse here. The translation employed here, although slightly awkward in English, accurately reflects the Greek syntax.
¹⁵tn Grk “the,” with the article used as a possessive pronoun (Wallace, Exegetical Syntax, 215).
¹⁶tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Sprit (see the following verse).
¹⁷tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
¹⁸tn The pronoun is plural in Greek.
¹⁹tn Grk “they began to ask him, saying.” The participle levgonte" (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb hjrwvtwn (hrwtwn) is best translated as an ingressive imperfect.
²⁰tn Grk “It is not for you to know.”
²¹tn Or “to the ends.”
²²tn 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, kaiv (kai) is not translated here.
²³tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.
²⁴tn Grk “behold” (ijdouv, idou).
²⁵tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
²⁶tn Or “into the sky.” The Greek word oujranov" (ouranos) may be translated “sky” or “heaven” depending on the context.
²⁷tn Or “into the sky.” The Greek word oujranov" (ouranos) may be translated “sky” or “heaven” depending on the context.
²⁸tn Or “from the hill.” The Greek term o[ro" (oros) refers to a relatively high elevation of land in contrast with bounov" (bounos, “hill”).
²⁹sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
³⁰sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sota 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
³¹tn 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, kaiv (kai) is not translated here.
³²tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
³³tn The words “were there” are not in the Greek text, but are implied.
³⁴sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
³⁵tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.
³⁶tn Or “brethren” (but the term includes both male and female believers).
³⁷tn In light of the compound phrase a[ndre" ajdelfoiv (andre" adelfoi, “Men brothers”) Peter’s words are probably to be seen as directly addressed to the males present, possibly limited to those of the twelve (really ten at this point—eleven minus the speaker, Peter) mentioned by name in Acts 1:13.
³⁸tn Grk “foretold by the mouth of.”
³⁹tn Or “and was chosen to have a share in this ministry.” The term lagcavnw (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
⁴⁰tn Traditionally, “with the reward of his wickedness.”
⁴¹tn Traditionally, “falling headlong.”
⁴²tn Or “all his intestines.”
⁴³tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.
⁴⁴sn Their own language refers to Aramaic, the language spoken in Palestine in Jesus’ day.
⁴⁵tn Or “uninhabited” or “empty.”
⁴⁶sn A quotation from Ps 69:25.
⁴⁷tn Or “Let another take his office.”
sn A quotation from Ps 109:8.
⁴⁸tn The Greek term here is ajnhvr (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
⁴⁹tn Grk “the Lord Jesus went in and out among us.” According to BAGD s.v. eijsevrcomai 1.d, “ejn pantiV crovnw/ w|/ eijsh'lqen kaiV ejxh'lqen ejf* hJma'" went in and out among us = associated with us Ac 1:21.”
⁵⁰tn “He” refers to Jesus.
⁵¹tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.
⁵²tn Grk “to take the place.”
⁵³tn Or “of this ministry.”
⁵⁴tn Or “the task of this service and apostleship which Judas ceased to perform.”
⁵⁵sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
⁵⁶tn Here kaiv (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.
⁵⁷tn Grk “and the lot fell on Matthias.”
⁵⁸tn Or “he was counted as one of the apostles along with the eleven.”
¹tn Grk “And” Here kaiv (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.
²tn Here kaiv (kai) has not been translated for stylistic reasons. It occurs as part of the formula kaiV ejgevneto (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 ejgevneto as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction kaiv is not necessary.
³tn Or “a noise.”
⁴tn While fevrw (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 fevromai (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (pnohv, pnoh).
⁵tn Or “from the sky.” The Greek word oujranov" (ouranos) may be translated “sky” or “heaven” depending on the context.
⁶tn Or “And divided tongues as of fire.” The precise meaning of diamerivzomai (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.
⁷tn 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, kaiv (kai) is not translated here.
⁸tn This verb, ajpofqevggomai (apofqengomai), was used of special utterances in Classical Greek (BAGD s.v. 102).
⁹tn Greek glwvssai" (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.”
¹⁰tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
¹¹tn Or “this noise.”
¹²tn Or “was bewildered.”
¹³tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ejxivstanto and ejqauvmazon (existanto and eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ejxivstanto (from ejxivsthmi, existhmi) often implies an illogical perception or response (BAGD 276): “to be so astonished as to almost fail to comprehend what one has experienced” (LN 25.218).
¹⁴tn The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 1.b.d^.
¹⁵tn Grk “in our own language in which we were born.”
¹⁶sn Asia in the NT is always 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.
¹⁷tn According to BAGD 473, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Antiquities 16.160 for a similar phrase).
¹⁸sn Proselytes are Gentile (i.e., non-Jewish) converts to Judaism.
¹⁹tn Or “God’s mighty works.” Here the genitive tou' qeou' (tou qeou) is translated as a subjective genitive.
²⁰tn Grk “They are full of new wine!”
sn New wine refers to a new, sweet wine in the process of fermentation.
²¹tn Grk “standing up.” The participle staqeiv" (staqei") has been translated as a finite verb due to requirements of contemporary English style.
²²tn Or “You men of Judea.”
²³tn Grk “only the third hour.”
²⁴sn 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.
²⁵sn The phrase in the last days is not from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
²⁶tn Grk “on all flesh.”
²⁷tn Or “my servants.”
²⁸sn 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 is described in 1 Cor 14:26-33.
²⁹tn Or “in the heaven.” The Greek word oujranov" (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.
³⁰tn Here the context indicates the miraculous nature of the signs mentioned.
³¹tn The Greek word kapnou' (kapnou) is understood as an attributive genitive and thus translated as an adjective, “smoky.”
³²tn Or “and wonderful.”
³³tn Grk “And it will be that.”
³⁴sn A quotation from Joel 2:28-32.
³⁵tn Grk “Jesus the Nazarene.”
³⁶tn Or “by miraculous deeds.”
³⁷tn Context indicates the miraculous nature of these signs.
³⁸tn Or “you killed.”
³⁹tn Grk “at the hands of lawless men.” At this point the term a[nomo" (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.
⁴⁰tn Grk “Whom God raised up.”
⁴¹tn Or “having freed.”
⁴²sn 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.
⁴³tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
⁴⁴tn Or “always before me.”
⁴⁵tn Grk “my flesh.”
⁴⁶tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
⁴⁷tn 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.”
⁴⁸sn A quotation from Ps 16:8-11.
⁴⁹sn Peter’s certainty is based on well-known facts.
⁵⁰tn Or “about our noted ancestor,” “about the patriarch.”
⁵¹tn The participles uJpavrcwn and eijdwv" (Juparcwn and eidw") are translated as causal circumstantial participles.
⁵²tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ojsfu'" (osfu"), referring to the male genital organs. A literal rendering “one who came from his genital organs” would probably be regarded as too specific and perhaps even vulgar. Most modern translations thus render the phrase “one of his descendants.”
⁵³sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
⁵⁴tn Grk “David foreseeing spoke.” The participle proi>dwvn (proi>dwn) is taken as indicating means. It could also be translated as 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).
⁵⁵tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁵⁶tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by LN 1.19. The phrase is an allusion to Ps 16:10.
⁵⁷tn 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 savrx (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.”
⁵⁸tn 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.”
⁵⁹sn An allusion to Ps 16:10.
⁶⁰tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
⁶¹tn The aorist participle uJywqeiv" (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.
⁶²sn 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.
⁶³tn The aorist participle labwvn (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.
⁶⁴tn Here the genitive tou' pneuvmato" (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
⁶⁵sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
⁶⁶sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
⁶⁷sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
⁶⁸sn A quotation from Ps 110:1, one of the most often cited OT passages in the NT, pointing to the exaltation of Jesus.
⁶⁹tn Or “know for certain.” This term is in an emphatic position in the clause.
⁷⁰tn 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.
⁷¹sn 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.
⁷²tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁷³tn 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.
⁷⁴tn Grk “their heart was pierced” (an idiom for acute emotional distress).
⁷⁵tn 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.
⁷⁶tn 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.
⁷⁷tn Here the genitive tou' aJgivou pneuvmato" (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
⁷⁸sn 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.
⁷⁹tn Or “warned.”
⁸⁰tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
⁸¹tn Or “who acknowledged the truth of.”
⁸²tn Grk “word.”
⁸³tn Grk “souls” (here an idiom for the whole person).
⁸⁴tn Or “were won over.”
⁸⁵sn Fellowship refers here to close association involving mutual involvement and relationships.
⁸⁶tn Or “Fear.”
⁸⁷tn Grk “on every soul” (here “soul” is an idiom for the whole person).
⁸⁸tn In this context the miraculous nature of these signs is implied.
⁸⁹tn Grk “had.”
⁹⁰tn The imperfect verb is 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.
⁹¹tn It is possible that the first term for property (kthvmata, kthmata) refers to real estate (as later usage seems to indicate) while the second term (uJpavrxei", 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.
⁹²tn Grk “distributing them” (aujtav, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
⁹³tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase.
⁹⁴tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
⁹⁵tn Here katav (kata) is used as a distributive (BAGD 406 s.v. II.1.d).
⁹⁶sn 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).
⁹⁷tn Grk “with gladness and humbleness of hearts.” It is best to understand kardiva" (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
⁹⁸tn Or “the favor.”
⁹⁹tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase.
¹tn Grk “hour.”
²sn 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. Their faith in Christ did not make them non-Jewish in their practices.
³tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Antiquities 14.4.3 [65]; Dan 9:21).
⁴tn Or “crippled.”
⁵tn Grk “from his mother’s womb.”
⁶tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase.
⁷tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used 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. Peah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
⁸tn 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.
⁹tn 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.
¹⁰tn Grk “alms.” See the note on the word “money” in the previous verse.
¹¹tn Grk “Peter, looking directly at him, as did John, said.” The participle ajtenivsa" (atenisas) is translated as a finite verb due to requirements of contemporary English style.
¹²tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
¹³tn Or “I have no money.” LN 6.69 classifies the expression ajrguvrion kaiV crusivon (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
¹⁴sn 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).
¹⁵tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
¹⁶tn Grk “the Nazarene.”
¹⁷tc The words “stand up and” (e[geire kaiv, egeire kai) are not in several important Alexandrian and Western manuscripts (Í B D), but included in A C E Y Byz. They are omitted by the NASB and NIV but included in the NRSV.
¹⁸tn Here kaiv (kai) has been translated as “Then” to reflect the sequence of events.
¹⁹tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
²⁰tn Grk “Peter taking hold of him…raised him up.” The participle piavsa" (piasas) is translated as a finite verb due to requirements of contemporary English style.
²¹tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
²²sn 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.
²³tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
²⁴tn Grk “Jumping up, he stood.” The participle ejxallovmeno" (exallomeno") is 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 LN 15.240.
²⁵tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
²⁶tn 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, kaiv (kai) is not translated here.
²⁷tn 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.
²⁸sn Amazement is a frequent response to miracles of Jesus or the apostles. They caught the ancients by as much surprise as they would us. But amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
²⁹tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
³⁰tn 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.
³¹sn 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, Antiquities 15.11.3-5; 20.9.7) and was a place of commerce and conversation.
³²tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek a[ndre" *Israhli'tai (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BAGD 66 s.v. ajnhvr 3).
³³tn Grk “or why.”
³⁴tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
³⁵tc Some manuscripts read, “The God of Abraham, the God of Isaac, and the God of Jacob.” The repetition of oJ qeov" (Jo qeos) before the names of Isaac and Jacob is found in B E Y Byz et pauci. The omission is supported by Ì74 Í C (A D without article) et pauci.
³⁶tn Or “ancestors”; Grk “fathers.” The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase 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.
³⁷sn Has glorified. Jesus is alive, raised and active, as the healing so wonderfully shows how God honors him.
³⁸sn 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.
³⁹tn Or “denied,” “disowned.”
⁴⁰tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
⁴¹tn Or “denied,” “disowned.”
⁴²tn Or “You put to death.”
⁴³tn Or “Founder,” “founding Leader.”
⁴⁴sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
⁴⁵tn 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).
⁴⁶tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
⁴⁷sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
⁴⁸tn 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 kaiv (kai, “and”) has not been translated.
⁴⁹tn 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.
⁵⁰tn Or “in full view.”
⁵¹sn 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.”
⁵²sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
⁵³tn Grk “by the mouth of” (an idiom).
⁵⁴tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁵⁵tn 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.
⁵⁶tn The words “so that…Lord” are traditionally placed in v. 19 by English translations, but here the verse divisions of standard critical editions of the Greek text have been followed.
⁵⁷tn 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.
⁵⁸tn Or “designated in advance.”
⁵⁹tn Grk “whom,” continuing the sentence from v. 20.
⁶⁰sn The term must used here (dei', dei, “it is necessary”) is a key Lucan term to point to the plan of God and what must occur.
⁶¹tn 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.
⁶²tn Or “spoke.”
⁶³tn Or “from all ages past.”
sn From times long ago. Once again, God’s plan is emphasized.
⁶⁴tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ajkouvw (akouw; see LN 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.
⁶⁵sn 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.
⁶⁶tn Grk “on every soul” (here “soul” is an idiom for the whole person).
⁶⁷tn Or “will be completely destroyed.” In Acts 3:23 the verb ejxoleqreuvw (exoleqreuw) is translated “destroy and remove” by LN 20.35.
⁶⁸sn 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.
⁶⁹tn 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 their scriptures.
⁷⁰tn Or “forefathers”; Grk “fathers.”
⁷¹tn 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.
⁷²tn Or “families.” The Greek word patriav (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 patriav is very similar to e[qno" (eqnos) and laov" (laos). In light of the context of the OT quotation, it is better to translate patriav as “nations” here.
⁷³sn A quotation from Gen 22:18.
⁷⁴tn Grk “God raising up his servant, sent him.” The participle ajnasthvsa" (anasthsa") is 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”).
⁷⁵sn 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.
⁷⁶tn For the translation of plural ponhriva (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.
¹tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
²tn Or “captain.”
³tn 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 LN 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.
⁴sn 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, Jewish War 2.119, 164-166; Antiquities 13.171-173, 293-298; 18.11, 16-17; 20.199; Life 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.
⁵tn Or “approached.” This verb often denotes a sudden appearing (BAGD 330 s.v. ejfivsthmi 1).
⁶tn Or “greatly annoyed,” “provoked.”
⁷tn Or “proclaiming.”
⁸tn Grk “And” Here kaiv (kai) has been translated as “so” to indicate the logical sequence of events.
⁹tn Or “they arrested”; Grk “they laid hands on.”
¹⁰tn Or “prison,” “custody.”
¹¹tn Or “had heard.”
¹²tn Or “word.”
¹³tn In the historical setting it is likely that only men are referred to here. The Greek term ajnhvr (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.
¹⁴tn Grk “It happened that on the next day.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
¹⁵tn Or “and scribes.” The traditional rendering of grammateuv" (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.
¹⁶tn Or “law assembled,” “law met together.”
¹⁷sn The high priest’s family. This family controlled the high priesthood as far back as AD 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).
¹⁸tn Grk “And after.” Because of the length and complexity of the Greek sentence, kaiv (kai) is not translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
¹⁹tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
²⁰sn 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?
²¹sn 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).
²²tn Grk “Spirit, said to them.”
²³tn This conditional clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
²⁴tn Or “questioned.” The Greek term ajnakrivnw (anakrinw) points to an examination similar to a legal one.
²⁵tn Or “for an act of kindness.”
²⁶tn Or “delivered” (sevswtai [seswtai], from swvzw [swzw]). See 4:12.
²⁷tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
²⁸tn Grk “the Nazarene.”
²⁹tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
³⁰tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. The remarks are like Acts 2:22-24 and 3:12-15.
³¹sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
³²tn Here ajnqrwvpoi" (anqrwpoi") is translated as a generic (“people”).
³³sn Must be saved. The term used here (dei', dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
³⁴tn Or “courage.”
³⁵tn Or “and found out.”
³⁶sn 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.
³⁷tn For the translation of ijdiw'tai (idiwtai) as “ordinary men” see LN 27.26.
³⁸tn Or “nothing to say in opposition.”
³⁹tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
⁴⁰tn Or “evident.”
⁴¹tn Here shmei'on (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.
⁴²tn Or “has been done by them.”
⁴³tn Or “speak no longer.”
⁴⁴tn Or “commanded.”
⁴⁵sn 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.
⁴⁶tn Grk “answered and said to them.”
⁴⁷tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ajkouvw (akouw; see LN 36.14).
⁴⁸tn 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.
⁴⁹tn Or “glorifying.”
⁵⁰tn Here shmei'on (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.
⁵¹tn Or “had been done.”
⁵²tn 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.
⁵³tn 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.
⁵⁴sn With one mind. Compare Acts 1:14.
⁵⁵tn Or “Lord of all”
sn The use of the title Master of all (despovth", despoths) emphasizes that there is a sovereign God who is directing what is taking place.
⁵⁶tn Grk “by the mouth of” (an idiom).
⁵⁷tn Or “ancestor”; Grk “father.”
⁵⁸tn Or “Gentiles.”
⁵⁹sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See LN 88.185.
⁶⁰tn Or “futile”; traditionally, “vain.”
⁶¹tn Traditionally, “The kings of the earth took their stand.”
⁶²tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁶³sn A quotation from Ps 2:1-2.
⁶⁴sn 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.
⁶⁵sn A word-play on “Christ,” v. 26, which means “one who has been anointed.”
⁶⁶tn Grk “hand,” here a metaphor for God’s strength or power or authority.
⁶⁷tn Or “purpose,” “will.”
⁶⁸tn 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 LN 30.84). God’s direction remains as the major theme.
⁶⁹tn Or “Lord, take notice of.”
⁷⁰sn 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.
⁷¹tn Grk “word.”
⁷²tn Or “with all boldness.”
⁷³tn The miraculous nature of these signs is implied in the context.
⁷⁴tn 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, kaiv (kai) is not translated here.
⁷⁵sn 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.
⁷⁶tn The imperfect verb is 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.
⁷⁷tn Or “speak God’s message.”
⁷⁸tn Or “with boldness.”
⁷⁹tn Grk “soul.”
⁸⁰tn 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 each other. 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 each other.
⁸¹tn 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, kaiv (kai) is not translated here.
⁸²tn Or “were witnessing.”
⁸³tn Or “poor.”
⁸⁴tn Grk “houses, selling them were bringing.” The participle pwlou'nte" (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
⁸⁵tn The word “them” is not in the Greek text, but is implied. Direct object were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
⁸⁶tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb diedivdeto (diedideto) has been specified in the translation for clarity.
⁸⁷sn 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.
⁸⁸tn Grk “selling a field that belonged to him, brought” The participle pwlhvsa" (pwlhsa") is translated as a finite verb due to requirements of contemporary English style.
⁸⁹tn Or “a farm.”
⁹⁰tn Normally a reference to actual coins (“currency”). See LN 6.68.
¹tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here.
²tn The participle ejnevgka" (enenka") is translated as a finite verb due to requirements of contemporary English style.
³sn This is a good example of the Greek verb fill (plhrovw, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
⁴tn 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.
⁵tn Grk “Remaining to you.”
⁶tn The negative interrogative particle oujciv (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
⁷tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Neither of these literal translations are the normal way of expressing the thought in English.
⁸tn 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.
⁹tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
¹⁰tn Or “arose.”
¹¹tn The translation “wrapped up” for sunevsteilan (sunesteilan) is suggested by LN 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see LN 15.200), although that sense appears somewhat redundant and out of order with the following verb and participle (“carried him out and buried him”).
¹²sn Buried. Same day burial was a custom in the Jewish world (Deut 21:23).
¹³tn Grk “It happened that after an interval of about three hours.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
¹⁴tn Grk “came in, not knowing.” The participle is translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
¹⁵tn The words “the two of” are not in the Greek text, but have been added to indicate that the verb (ajpevdosqe, apedosqe) is plural and thus refers to both Ananias and Sapphira.
¹⁶tn Grk “so much,” “as much as this.”
¹⁷tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
¹⁸tn 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, kaiv (kai) is not translated here.
¹⁹tn 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, kaiv (kai) is not translated here.
²⁰tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
²¹sn This is the first occurrence of the term church (ejkklhsiva, ekklhsia) in Acts. It refers to an assembly of people.
²²tn The miraculous nature of these signs is implied in the context.
²³tn 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, kaiv (kai) is not translated here.
²⁴tn Or “With one mind.”
²⁵tn 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.
²⁶tn 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.
²⁷tn Or “the people thought very highly of them.”
²⁸tn Or “More and more believers were added to the Lord.”
²⁹tn 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.
³⁰tn 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.
³¹sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
³²sn Sadducees were the major Jewish opponents to the church in Acts, especially the leadership. They were known as extremely strict on law and order issues (Josephus, Jewish War 2.119, 164-166; Antiquities 13.171-173, 293-298; 18.11, 16-17; 20.199; Life 10-11). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 4:1-2; 23:6-8.
³³sn This is a parenthetical note by the author.
³⁴sn Filled with jealousy. In Acts, the term “jealousy” (zhvlo", 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. Sanh. 9:5). It was a zeal motivated “to keep the faith pure.”
³⁵tn 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.
³⁶tn Or “they arrested.”
³⁷tn 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 Wallace, Exegetical Syntax, 252; M. J. Davidson, “Angels,” Dictionary of Jesus and the Gospels, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Studies (Grand Rapids: Eerdmans, 1975) 324-35.
³⁸tn Grk “opening the doors of the prison.” The participle ajnoivxa" (anoixa") is translated as a finite verb due to the requirements of contemporary English style.
³⁹tn Greek fulakh'" (fulakh"), a different word from the one in v. 18 (thvrhsi", thrhsi", “jail”).
⁴⁰tn Or “brought them out.” Grk “and leading them out, said.” The participle ejxagagwvn (exagagwn) is translated as a finite verb due to requirements of contemporary English style.
sn Led them out. The action by God showed that whatever court the Jewish leaders represented, they did not represent God.
⁴¹tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
⁴²tn Or “speak.”
⁴³tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
⁴⁴tn The imperfect verb ejdivdaskon (edidaskon) is translated as an ingressive imperfect.
⁴⁵tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
⁴⁶tn 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 gerousivan (gerousian) is used in both 1 Macc 12:6 and Josephus, Antiquities 13.166 to refer to the Sanhedrin.
⁴⁷tn Grk “sons of Israel.”
⁴⁸tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
⁴⁹tn The words “before them” are not in the Greek text but are implied.
⁵⁰tn The Greek term uJphrevth" (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 LN 35.20).
⁵¹tn The words “for them” are not in the Greek text but are implied.
⁵²tn Grk “reported, saying.”
⁵³tn 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.
⁵⁴tn Or “captain.”
⁵⁵tn 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 LN 37.91.
⁵⁶tn Grk “heard these words.”
⁵⁷tn 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.
⁵⁸tn The optative verb here expresses confused uncertainty.
⁵⁹tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
⁶⁰sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
⁶¹tn Or “captain.”
⁶²tn 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 LN 37.91.
⁶³tn The Greek term uJphrevth" (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 LN 35.20).
⁶⁴tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
⁶⁵tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
⁶⁶tn 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.
⁶⁷tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
⁶⁸tn Or “interrogated,” “asked.”
⁶⁹tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
⁷⁰sn The name (i.e., person) of Jesus is the constant issue of debate.
⁷¹tn Grk “And look.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here.
⁷²sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
⁷³tn Grk “apostles answered and said.”
⁷⁴sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Antiquities 17.6.3 [159].
⁷⁵tn Or “ancestors”; Grk “fathers.”
⁷⁶tn 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.
⁷⁷tn Grk “This one God exalted” (emphatic).
⁷⁸tn Or “Founder” (of a movement).
⁷⁹tn Or “to give repentance and forgiveness of sins to Israel.”
⁸⁰tn Or “things.” They are preaching these things even to the hostile leadership!
⁸¹sn Those who obey. The implication, of course, is that the leadership is disobeying God.
⁸²sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
⁸³sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:27).
⁸⁴sn 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, Antiquities 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 jealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
⁸⁵sn Gamaliel was a famous Jewish scholar and teacher mentioned in Acts 5:34 and 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.
⁸⁶tn Grk “standing up in the council, ordered.” The participle ajnastav" (anasta") is translated as a finite verb due to requirements of contemporary English style.
⁸⁷tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
⁸⁸tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
⁸⁹tn Or “men, be careful.”
⁹⁰tn Grk “For before these days.”
⁹¹tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.
⁹²tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
⁹³tn Or “registration.”
⁹⁴tn The verb ajfivsthmi (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Antiquities 8.198; 20.102 (see BAGD 126 s.v.).
⁹⁵tn Or “it will be put to an end.”
⁹⁶tn 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.
⁹⁷tn According to LN 39.32, the verb euJreqh'te (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.
⁹⁸tn 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 English translations; the standard Greek critical text places it in 5:39.
⁹⁹sn 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.
¹⁰⁰tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most made up of participles) that a continuous English sentence would be awkward.
¹⁰¹sn 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).
¹⁰²sn The name refers to the name of Jesus (cf. 3 John 7).
¹⁰³tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
¹⁰⁴tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
¹⁰⁵tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
¹tn Grk “were multiplying.”
²tn 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 life-style, 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.
³tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
⁴sn 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.
⁵tn Or “neglected.”
⁶tn Grk “in the daily serving.”
sn The daily distribution of food. The early church saw it as a responsibility to meet basic needs in their group.
⁷sn The twelve refers to the twelve apostles.
⁸tn Grk “calling the whole group…together, said.” The participle proskalesavmenoi (proskalesamenoi) is translated as a finite verb due to requirements of contemporary English style.
⁹tn Or “the multitude.”
¹⁰tn Grk “to serve tables.”
¹¹tn It is not clear (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” (where both male and female believers are clearly addressed).
¹²sn Seven. Jewish town councils often had seven members (Josephus, Antiquities 4.18.14 [214]).
¹³tn Or “are of good reputation” (BAGD 493 s.v. marturevw 2.b).
¹⁴tn The translation “put in charge” is given by BAGD 390 s.v. kaqivsthmi 2.
¹⁵tn Grk “of this need”; translated “necessary work” or “needed task” by LN, 42.22.
¹⁶tn 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, kaiv (kai) is not translated here.
¹⁷tn The translation “so” has been used to indicate the logical sequence in English.
¹⁸tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, kaiv (kai), which occurs between each name in the list, is not translated except preceding the last element.
¹⁹sn 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).
²⁰tn Or “a proselyte.”
²¹tn Literally this is a participle in the Greek text (proseuxavmenoi, 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).
²²tn Or “laid.”
²³tn Grk “kept on spreading”; the verb is translated as a progressive imperfect.
²⁴tn Grk “a great multitude.”
sn A large group. Many Jews, even some religious leaders, were responding.
²⁵tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
²⁶tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle legomevnh" (legomenh") by the phrase “as it was called” is given by LN 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BAGD 473 s.v. Liberti'no").
²⁷sn Asia in the NT is always 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.
²⁸tn Grk “and.” The context, however, indicates an adversative.
²⁹sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
³⁰tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BAGD 843 s.v. uJpobavllw.
³¹tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
³²tn Grk “and the,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
³³tn Or “and the scribes.” The traditional rendering of grammateuv" (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.
³⁴tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
³⁵tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
³⁶sn This holy place is a reference to the temple.
³⁷sn 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.
³⁸tn Grk “Jesus the Nazarene.”
³⁹tn 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 a “temple” centered state. 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 is also 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.
⁴⁰tn 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, kaiv (kai) is not translated here.
⁴¹tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
⁴²tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
⁴³sn 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 a “supernatural, heavenly messenger” look.
¹tn Grk “If it is so concerning these things” (see BAGD 334 s.v. II.2 for this use of e[cw).
²tn Grk “said.”
³tn Or “ancestor”; Grk “father.”
⁴sn A quotation from Gen 12:1.
⁵tn Grk “he”; the referent (God) has been specified in the translation for clarity.
⁶tn The translation “made him move” for the verb metoikivzw (metoikizw) is given by LN 85.83. The verb has the idea of “resettling” someone (BAGD 514 s.v.); see v. 43, where it reappears.
⁷tn 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, kaiv (kai) is not translated here.
⁸tn 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.
⁹tn Grk “a step of a foot” (cf. Deut 2:5).
¹⁰tn Grk “he”; the referent (God) has been specified in the translation for clarity.
¹¹sn 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.
¹²tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
¹³tn 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.
¹⁴tn Or “will be strangers,” that is, one who lives as a non-citizen of a foreign country.
¹⁵sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
¹⁶tn BAGD 452 s.v. krivnw 2.b.a has “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).”
¹⁷tn The words “of there” are not in the Greek text, but are implied.
sn A quotation from Gen 15:14.
¹⁸tn Or “and serve,” but with religious/cultic overtones (BAGD 467 s.v. latreuvw).
¹⁹sn An allusion to Exod 3:12.
²⁰tn Grk “he”; the referent (God) has been specified in the translation for clarity.
²¹tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
²²sn 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.
²³tn 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.
²⁴tn 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.
²⁵sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
²⁶tn 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, kaiv (kai) is not translated here.
²⁷tn The meaning “sell” for the middle voice of ajpodivdwmi (apodidwmi) is given by BAGD 90 s.v. 4.a. See Gen 37:12-36, esp. v. 28.
²⁸tn Though the Greek term here is kaiv (kai), in context this remark is clearly contrastive. Despite the malicious act, God was present and protected Joseph.
²⁹tn Or “appointed.” See Gen 41:41-43.
³⁰tn Grk “and,” but logically causal.
³¹sn 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, where an exclusive pronoun is used.
³²tn Or “forefathers”; Grk “fathers.”
³³tn Or possibly, “food,” since in a number of extrabiblical contexts the phrase sitiva kaiV potav (sitia kai pota) means “food and drink,” where solid is contrasted with liquid nourishment (LN 3.42).
³⁴tn Or “forefathers”; Grk “fathers.”
³⁵tn 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.
³⁶tn BAGD 156 s.v. gevno" 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
³⁷tn The words “a message” are not in the Greek text, but are implied.
³⁸tn Or “Joseph had his father summoned” (BAGD 99 s.v. ajpostevllw 1.d).
³⁹tn Grk “souls” (here an idiom for the whole person).
⁴⁰tn 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.
⁴¹tn Or “forefathers”; Grk “fathers.”
⁴²tn “and they.”
⁴³sn See Gen 49:29-32.
⁴⁴tn 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.
⁴⁵tn Or “the people increased greatly in number.”
⁴⁶tn Or simply “did not know.” However, in this context the point is 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).
⁴⁷tn Grk “arose,” but in this context it clearly refers to a king assuming power.
⁴⁸sn A quotation from Exod 1:8.
⁴⁹tn According to LN 88.147 it is also possible to translate katasofisavmeno" (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
⁵⁰tn Or “race.”
⁵¹tn Or “forefathers”; Grk “fathers.”
⁵²tn Or “expose” (BAGD 240 s.v. e[kqeto").
⁵³tn 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” (LN 23.89).
⁵⁴tn Or “was well formed before God,” or “was well-pleasing to God” (BAGD 117 s.v. ajstei'o" 1, 2; see Exod 2:2).
⁵⁵tn 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”).
⁵⁶tn Or “exposed” (see v. 19).
⁵⁷tn Grk “Pharaoh’s daughter took him up for herself.” According to BAGD 55 s.v. ajnairevw, “the context strongly favors the mng. adopt here, although not all the passages cited for this mng. will support it in the full sense. …the pap. exx. involve exposed children taken up and reared as slaves.” 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.”
⁵⁸tn Or “and reared him” (BAGD 62 s.v. ajnatrevfw 2).
⁵⁹tn Or “instructed.”
⁶⁰tn Or “was able” (BAGD 208 s.v. dunatov" 1.a.b).
⁶¹tn Grk “heart.”
⁶²tn Grk “brothers.” The translation “fellow countrymen” is given by BAGD 16 s.v. ajdelfov" 3.
⁶³tn Grk “the sons of Israel.”
⁶⁴tn 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, kaiv (kai) is not translated here.
⁶⁵tn “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.
⁶⁶tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
⁶⁷tn Or “he defended,” “he retaliated” (BAGD 47 s.v. ajmuvnomai).
⁶⁸tn Grk “his brothers.”
⁶⁹tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
⁷⁰tn Grk “by his hand,” where the hand is a metaphor for the entire person.
⁷¹sn 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.
⁷²tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
⁷³tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
⁷⁴tn Or “tried to reconcile” (BAGD 784 s.v. sunallavssw).
⁷⁵tn Or “repudiated Moses,” “rejected Moses” (BAGD 103 s.v. ajpwqevw 2).
⁷⁶tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
⁷⁷tn Or “appointed.”
⁷⁸tn 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.
⁷⁹tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since lovgo" (logos) refers to the remark made by the Israelite, this translation has followed the first option.
⁸⁰tn Or “resident alien.” Traditionally pavroiko" (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.
⁸¹tn 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, kaiv (kai) is not translated here.
⁸²tn Or “wilderness.”
⁸³sn An allusion to Exod 3:2.
⁸⁴tn Or “ancestors”; Grk “fathers.”
⁸⁵tn Grk “and Isaac,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁸⁶sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
⁸⁷tn Or “to investigate,” “to contemplate” (BAGD 415 s.v. katanoevw 2).
⁸⁸sn 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.
⁸⁹tn Or “mistreatment.”
⁹⁰tn Or “to set them free.”
⁹¹tn 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, kaiv (kai) is not translated here.
⁹²sn A quotation from Exod 3:7-8, 10.
⁹³sn 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).
⁹⁴sn 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.
⁹⁵tn Or “liberator.” The meaning “liberator” for lutrwthvn (lutrwthn) is given in LN 37.129: “a person who liberates or releases others.”
⁹⁶tn 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).
⁹⁷tn 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).
⁹⁸tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
⁹⁹tn Grk “and at,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
¹⁰⁰tn Or “desert.”
¹⁰¹tn Grk “to the sons of Israel.”
¹⁰²sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
¹⁰³tn This term, ejkklhsiva (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.
¹⁰⁴tn Or “desert.”
¹⁰⁵tn Or “forefathers”; Grk “fathers.”
¹⁰⁶tn 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.
¹⁰⁷tn Or “messages.” This is an allusion to the law given to Moses.
¹⁰⁸tc The first person pronoun hJmi'n (Jhmin, “to us”) is read by A C D E Y 33 81 181 614 945 1175 1739 1891 2344 Byz al, while the second person pronoun uJmi'n (Jumin, “to you”) is read by Ì74 Í B 36 307 453 610 1409 1678 al. Because of better external support the second person pronoun is preferred.
¹⁰⁹tn 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.
¹¹⁰tn Or “forefathers”; Grk “fathers.”
¹¹¹sn 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.
¹¹²sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
¹¹³tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
¹¹⁴sn 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.
¹¹⁵tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.
¹¹⁶tn Grk “In those days.”
¹¹⁷tn Or “a bull calf” (see Exod 32:4-6). The term moscopoievw (moscopoiew) occurs only in Christian writings according to BAGD 528 s.v.
¹¹⁸tn Grk “and brought,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
¹¹⁹tn The imperfect verb eujfraivnonto (eufrainonto) is translated ingressively. See BAGD 327 s.v. eujfraivnw 2.
¹²⁰tn Or “in what they had done.”
¹²¹sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
¹²²tn Or “stars.”
sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
¹²³tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (LN 53.20).
¹²⁴tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
¹²⁵tn Or “tent.”
sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
¹²⁶sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
¹²⁷sn Rephan ( JRaifavn, Raifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the manuscripts (BAGD 737 has Rompha). The references cover a range of deities and a history of unfaithfulness.
¹²⁸tn Or “I will deport you.”
¹²⁹sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
¹³⁰tn Or “forefathers”; Grk “fathers.”
¹³¹tn 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.
¹³²tn Or “desert.”
¹³³tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
¹³⁴tn 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.
¹³⁵tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.
¹³⁶tn Or “forefathers”; Grk “fathers.”
¹³⁷tn 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.
¹³⁸tn Grk “In those days.”
¹³⁹tn 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.
¹⁴⁰tn Or “grace.”
¹⁴¹tn Grk “before,” “in the presence of.”
¹⁴²tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive euJrei'n (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”).
¹⁴³tn On this term see BAGD 755 s.v. skhvnwma 1 (Ps 132:5).
¹⁴⁴tc Some manuscripts read “God” here, a variant much easier to understand in the context. This textual problem is extremely difficult. The reading “God” is supported by Ͳ A C E Y 33 36 81 181 307 453 610 614 945 1175 1409 1678 1739 1891 Byz and most of the itala. The more difficult “house” is supported by Ì74 Í* B D 2344 and a single itala manuscript. Thus the second reading (“house”) is preferred both externally because of better manuscript evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann, Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (Lake, Cadbury). A. F. J. Klijn, “Stephen’s Speech—Acts vii.2-53,” NTS 4 (1957) 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a fact that seems to support the reading “house” as original.
¹⁴⁵sn See 1 Kgs 8:1-21.
¹⁴⁶sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
¹⁴⁷sn 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).
¹⁴⁸sn What kind…resting place? The rhetorical question suggest man cannot build a house to contain God.
¹⁴⁹tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
¹⁵⁰tn The question in Greek introduced with oujciv (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?
¹⁵¹sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
¹⁵²tn The term ajperivtmhtoi (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BAGD 84 s.v. and Isa 52:1.
¹⁵³tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
¹⁵⁴tn Or “forefathers”; Grk “fathers.”
¹⁵⁵tn Or “forefathers”; Grk “fathers.”
¹⁵⁶sn Which…persecute. The rhetorical question suggests they persecuted them all.
¹⁵⁷tn 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, kaiv (kai) is not translated here.
¹⁵⁸sn The Righteous One is a reference to Jesus Christ.
¹⁵⁹sn 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).
¹⁶⁰tn 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 words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
¹⁶¹tn Traditionally, “as ordained by angels,” but eij" (eis) with the accusative here should be understood as instrumental (a substitute for ejn [en]); so BAGD 230 s.v. eij" 9.b, 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.
¹⁶²tn Or “did not obey it.”
¹tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BAGD 187 s.v. diaprivw). They were “ripped at the heart.”
²tn This idiom is a picture of violent rage (BAGD 148 s.v. bruvcw). See also Ps 35:16.
³tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
⁴tn Grk “being full,” but the participle uJpavrcwn (Juparcwn) is not translated since it would be redundant in English.
⁵tn Grk “looking intently toward heaven, saw.” The participle ajtenivsa" (atenisa") is translated as a finite verb due to requirements of contemporary English style.
⁶sn The picture of Jesus standing 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.
⁷tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
⁸sn They covered their ears to avoid hearing what they considered to be blasphemy.
⁹tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
¹⁰sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52!
¹¹tn 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).
¹²tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
¹³tn Grk “Then falling to his knees he cried out.” The participle qeiv" (qeis) is translated as a finite verb due to requirements of contemporary English style.
¹⁴sn 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).
¹⁵tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
¹⁶tn Grk “he fell asleep” (a common NT euphemism for death).
¹⁷tn The term ajnaivresi" (anairesi") can refer to murder (BAGD 54 s.v.; 2 Macc 5:13; Josephus, Antiquities 5.165).
¹⁸tn Or “severe.”
¹⁹tn 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.”
²⁰sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it may be argued that only the Hellenistic Christians were forced to scatter.
²¹tn Or “countryside.”
²²tn “Some” is not in the Greek text, but is implied.
²³sn 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.
²⁴tn Or “mourned greatly for him.”
²⁵tn Or “began to harm [the church] severely.” The imperfect verb ejlumaivneto (elumaineto) is translated as a conative imperfect (“Saul was trying to destroy the church”) by BAGD 481 s.v. lumaivnw. If instead the verb is taken to mean “injure severely” (as LN 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.
²⁶tn The participle suvrwn (surwn) is translated as an finite verb due to requirements of contemporary English style.
²⁷tn BAGD 615 s.v. paradivdwmi 1.b has “eij" fulakhvn put in prison Ac 8:3.”
²⁸tn The word “main” is added to the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BAGD 741 s.v. Samavreia, and LN 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, ZNW 9 ⁹⁹ 216-18; Bruce Winter, ed., The Book of Acts in its First Century Setting; vol. 2, Graeco-Roman Setting, edd. D. Gill and C. Gempf [Grand Rapids: Eerdmans, 1994] 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. Barrett, Acts [ICC], 402-3; Bruce, Acts [NICNT], 165).
²⁹tn The imperfect ejkhvrussen (ekhrussen) is translated as an ingressive, since this is probably the first time such preaching took place.
³⁰tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
³¹tn Grk “to what was being said by Philip,” a passive construction that has been change to active voice in the translation.
³²tn 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).
³³sn Unclean spirits. A reference to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
³⁴tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
³⁵tn Grk “and there came about,” but this is somewhat awkward in English.
³⁶sn 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.
³⁷tn On the idiom prou>ph'rcen mageuvwn (prou>phrcen mageuwn) meaning “had been practicing magic” see BAGD 722 s.v. prou>pavrcw.
³⁸tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
³⁹tn 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 BAGD 208 s.v. duvnami" 6, but the repetition of the Greek article before kaloumevnh megavlh (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”
⁴⁰sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
⁴¹tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁴²tn The imperfect verb ejbaptivzonto (ebaptizonto) is translated as an ingressive imperfect.
⁴³tn Or “he kept close company with.”
⁴⁴sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s tie to God. Christ is better than anything the culture has to offer.
⁴⁵tn Or “message.”
⁴⁶sn They sent. The Jerusalem church with the apostles is overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
⁴⁷tn 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.
⁴⁸tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
⁴⁹tn Or “fallen on.”
⁵⁰sn This is a parenthetical note by the author.
⁵¹tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
⁵²sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key racial line was being crossed. Here are some of “those far off” of Acts 2:38-40.
⁵³tn Or “ability”; Grk “authority.”
⁵⁴tn 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.
⁵⁵tn Or “obtain.”
⁵⁶tn The translation “share or part” is given by LN 63.13.
⁵⁷tn Since the semantic range for lovgo" (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 this translation.
⁵⁸tn Or “and implore the Lord.”
⁵⁹tn 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.
⁶⁰tn 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 LN 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
⁶¹tn 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.
⁶²tn Grk “may come upon.”
⁶³tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
⁶⁴tn The verb diamartuvromai (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.
⁶⁵tn 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”).
⁶⁶sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
⁶⁷tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
⁶⁸tn 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 Wallace, Exegetical Syntax, 252; M. J. Davidson, “Angels,” Dictionary of Jesus and the Gospels, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Studies (Grand Rapids: Eerdmans, 1975) 324-35.
⁶⁹tn Grk “Lord spoke to Philip, saying.” The redundant participle levgwn (legwn) is not translated.
⁷⁰tn Or “Get up and go about noon.” The phrase kataV meshmbrivan (kata meshmbrian) can be translated either “about noon” (LN 67.74) or “toward the south” (LN 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.
⁷¹tn Or “wilderness.”
⁷²tn 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.
⁷³tn Grk “And,” but kaiv (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
⁷⁴tn Grk “So getting up he went.” The aorist participle ajnastav" (anastas) is translated as a finite verb due to requirements of contemporary English style.
⁷⁵tn 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, kaiv (kai) is not translated here.
⁷⁶tn 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.”
⁷⁷sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (Gen 39:1 LXX). 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.
⁷⁸tn Or “the Candace” (the title of the queen of the Ethiopians). The term Kandavkh" (Kandakh") is much more likely a title rather than a proper name (like Pharaoh), see LN 37.77; a few, however, still take the word to be the name of the queen (LN 93.209). BAGD 402 s.v. Kandavkh, 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 fourth century AD). Classical writers refer to several queens of Meroe in the 1st century BC and 1st century AD who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled AD 25-41.
⁷⁹tn 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.
⁸⁰sn 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.
⁸¹tn 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, kaiv (kai) is not translated here.
⁸²tn 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, kaiv (kai) is not 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.
⁸³tn The participle prosdramwvn (prosdramwn) is regarded as attendant circumstance.
⁸⁴tn The words “to it” are not in the Greek text but are implied.
⁸⁵tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
⁸⁶tn Grk “and he.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
⁸⁷tn 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.”
⁸⁸tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
⁸⁹tn Grk “How am I able, unless…” The translation is based on the force of the conjunction gavr (gar) in this context. The translation “How in the world can I?” is given in BAGD 152 s.v. gavr 1.f.
⁹⁰tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
⁹¹tn 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.
⁹²tc Some later manuscripts read “In his humiliation.” Only C E Y Byz supply aujtou' (autou) after tapeinwvsei (tapeinwsei). It is very unlikely to be original.
⁹³tn Or “justice was denied him”; Grk “his justice was taken away.”
⁹⁴tn Or “family; or “origin.” The meaning of geneav (genea) in the quotation is uncertain; it may mean either “family” or “origin” according to BAGD 154 s.v. geneav 4.
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.
⁹⁵tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
⁹⁶sn A quotation from Isa 53:7-8.
⁹⁷tn Grk “answered and said.” The redundant participle ajpokriqeiv" (apokriqei") is not translated.
⁹⁸tn Grk “I beg you,” “I ask you.”
⁹⁹sn About himself, or about someone else? It is likely in first century Judaism this would have been understood as either Israel or Isaiah.
¹⁰⁰tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ajnoivxa" (anoixa") is translated as a finite verb due to requirements of contemporary English style.
¹⁰¹sn 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.
¹⁰²tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
¹⁰³tc A few later manuscripts add 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is omitted by Ì45 Ì74 Í A B C Y 33 81 181 614 1175 1409 2344 Byz. It is included, with minor variants, by 36 307 453 610 945 1678 1739 1891 it. It is almost certainly not a part of the original text of Acts. The variant is significant in showing us how some in the early church viewed a confession of faith.
¹⁰⁴tn 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.”
¹⁰⁵sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
¹⁰⁶tn BAGD 152 s.v. gavr 4 indicates that under certain circumstances gavr (gar) has the same meaning as dev (de).
¹⁰⁷sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
¹⁰⁸tn Or “appeared.”
¹⁰⁹sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
¹¹⁰tn The words “the area” are not in the Greek text but are implied.
¹¹¹tn Or “he preached the gospel.”
¹¹²tn Or “cities.”
¹¹³sn 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.
¹tn Or “Saul, making dire threats.”
²tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see LN 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.
³sn The expression “the way” in ancient religious literature refers at times to a “way of life fr. a moral and relig. viewpoint” (BAGD 554-55 2.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 Enoch 91:18; 2 Enoch 30:15).
⁴tn Grk “bring them bound”; the translation “bring someone bound as prisoner” for dedemevnon a[gein tinav (dedemenon agein tina) is given by BAGD 177 s.v. devw 1.b.
⁵sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
⁶tn Grk “As he was going along, it happened that when he was approaching.” The phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁷tn Or “shone” (BAGD 645 s.v. periastravptw 1). The light was more brilliant than the sun according to Acts 26:13.
⁸tn Grk “and he.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
⁹tn The double vocative suggests emotion.
¹⁰sn Persecuting me. To persecute the church is to persecute Jesus.
¹¹tn Or “But arise.”
¹²tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
¹³tn The Greek term here is ajnhvr (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.
¹⁴tn That is, unable to speak because of fear or amazement. See BAGD 265 s.v. ejneov".
¹⁵sn 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.
¹⁶tn Grk “his eyes being open,” a genitive absolute construction that is translated as a concessive circumstantial participle.
¹⁷sn 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.
¹⁸tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
¹⁹tn 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, kaiv (kai) is not translated here.
²⁰tn 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.
²¹tn 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, kaiv (kai) is not translated here.
²²sn 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).
²³sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
²⁴tc The words “in a vision” are not found in the earliest and best manuscripts, but are implied. The phrase ejn ojravmati (en oramati) is omitted by Ì74 Í A 81 and most itala manuscripts. It is included, although sometimes in a different order with the preceding word, by B C E Y 36 181 307 453 610 614 945 1175 1409 1678 1739 1891 2344 Byz. It is easy to see why some copyist would add the words, because they are implied in any case. However, it is much harder to explain why a copyist, finding them, would leave them out. The original Greek text probably did not contain the words.
sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
²⁵sn 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.
²⁶tn The word “people” is not in the Greek text, but is implied.
²⁷tn Grk “to bind.”
²⁸sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
²⁹tn Or “tool.”
³⁰tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
³¹tn Or “because of my name.” BAGD 839 s.v. uJpevr 1.d lists Acts 9:16 as an example of uJpevr (Juper) used “to denote the moving cause or the reason because of, for the sake of, for.”
³²tn Grk “and placing his hands on Saul, he said.” The participle ejpiqeiv" (epiqei") is translated as a finite verb due to requirements of contemporary English style. For the same reason kaiv (kai) has not been translated before the participle.
³³tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
³⁴tn 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”).
³⁵sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
³⁶tn 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, kaiv (kai) is not translated here.
³⁷tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BAGD 471 s.v. lepiv" 2).
³⁸tn Grk “and he.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not 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.
³⁹tn Grk “It happened that for several days.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁴⁰tn The o{ti (oti) 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 ou|to" (outo") combined with the present tense verb ejstin (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.
⁴¹tn 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, kaiv (kai) is not translated here.
⁴²tn The Greek interrogative particle used in this verse (oujc, ouc) expects a positive reply. They all knew about Saul’s persecutions.
⁴³tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529, s.v. porqevw, for examples from Koine papyri. See also BAGD 693 s.v. porqevw.
⁴⁴tn Grk “bring them bound”; the translation “bring someone as prisoner” for dedemevnon a[gein tinav (dedemenon agein tina) is given by BAGD 177 s.v. devw 1.b.
⁴⁵tn 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 ejndunamovw (endunamow) is given in LN 74.7, with this specific verse as an example.
⁴⁶tn Or “was confounding.” For the translation “to cause consternation” for sugcevw (suncew) see LN 25.221.
⁴⁷tn Or “by showing for certain.”
⁴⁸tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
⁴⁹tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.
⁵⁰sn 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).
⁵¹tn The words “against him” are implied, as suggested by LN 30.71.
⁵²tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
⁵³tn The word puvlh (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.
⁵⁴tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (quriv", 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 LN 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.
⁵⁵tn On the term for “basket” used here, see BAGD 764 s.v. spuriv".
⁵⁶tn Or “join.”
⁵⁷tn The participle pisteuvonte" (pisteuonte") is translated as a causal circumstantial participle.
⁵⁸tn Grk “taking Saul, brought him.” The participle ejpilabovmeno" (epilabomeno") is translated as a finite verb due to requirements of contemporary English style.
⁵⁹tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
⁶⁰tn Grk “and brought,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁶¹tn Grk “and that,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁶²tn On this verb which is used 7 times in Acts, see BAGD 631 s.v. parrhsiavzomai 1). See also v. 28.
⁶³tn 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.”
⁶⁴tn Or “arguing.” BAGD 775 s.v. suzhtevw 2 gives “dispute, debate, argue tiniv with someone” for sunezhvtei (sunezhtei).
⁶⁵tn 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.
⁶⁶sn 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.
⁶⁷tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
⁶⁸tn Grk “and Galilee,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁶⁹tn Grk “had.”
⁷⁰tn Or “Built up.” The participle oijkodomoumevnh (oikodomoumenh) has been translated as a participle of result related to ei\cen (eicen). It could also be understood as circumstantial to ejplhquvneto (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 regard participle of result as an illegitimate category, it is actually fairly common (see Wallace, Exegetical Syntax, 637-39).
⁷¹tn 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, kaiv (kai) is not translated here.
⁷²tn Grk “Now it happened that.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁷³tn 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.”
⁷⁴sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
⁷⁵tn Since the participle katakeivmenon (katakeimenon), an adjectival participle modifying Aijnevan (Ainean), is translated into English as a relative clause (“who had been confined to a pallet”), 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 pallet, so it is best translated “because.”
⁷⁶tn 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, kaiv (kai) is not translated here.
⁷⁷tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁷⁸tn The translation “make your own bed” for strw'son seautw'/ (strwson seautw) is given by BAGD 771 s.v. strwnnuvw. 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.
⁷⁹tn 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, kaiv (kai) is not translated here.
⁸⁰sn Lydda was a city northwest of Jerusalem on the way to Joppa.
⁸¹sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
⁸²tn Repetition of the pronoun “they” as subject of ejpevstreyan (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.
⁸³sn They turned. To “turn” is a good summary term for the response to the gospel.
⁸⁴sn 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” (ISBE 2.1118-19).
⁸⁵tn 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 LN 33.145.
⁸⁶sn 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.”
⁸⁷tn 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 ejpoivei (epoiei) has been translated as a progressive imperfect (“was continually doing”).
⁸⁸tn Grk “It happened that in those days.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁸⁹tn Grk “becoming sick, she died.” The participle ajsqenhvsasan (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
⁹⁰tn The participle louvsante" (lousante") is taken temporally.
⁹¹tn Grk “washed her,” but the reference is to her corpse.
⁹²sn Lydda was a city northwest of Jerusalem on the way to Joppa.
⁹³tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
⁹⁴tn 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.
⁹⁵tn The participle paragenovmenon (paragenomenon) is taken temporally.
⁹⁶tn Grk “and all.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
⁹⁷tn 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.
⁹⁸tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (citwvn, 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.
⁹⁹tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
¹⁰⁰tn The verb ejpoivei (epoiei) is translated as a customary imperfect.
¹⁰¹tn Grk “Peter, sending them all outside, knelt down.” The participle ejkbalwvn (ekbalwn) is translated as a finite verb due to requirements of contemporary English style.
¹⁰²tn Grk “and kneeling down,” but kaiv (kai) is not 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 proshuvxato (proshuxato, “and prayed”). The participle qeiv" (qeis) is taken as a participle of attendant circumstance.
¹⁰³tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
¹⁰⁴sn 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.
¹⁰⁵tn Grk “Giving her his hand, he helped her.” The participle douv" (dous) is translated as a finite verb due to requirements of contemporary English style.
¹⁰⁶tn Grk “Then calling the saints…he presented her.” The participle fwnhvsa" (fwnhsa") is translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
¹⁰⁷tn Or “known all over.” BAGD 405 s.v. katav I.1.c. has “became known throughout all Joppa” for gnwstoVn genevsqai kaq* o{lh" *Iovpph" (gnwston genesqai kaq’ {olh" Iopph").
¹⁰⁸sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
¹⁰⁹tn Grk “So it happened that.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
¹¹⁰tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
¹¹¹tn Grk “with a certain Simon.”
¹¹²tn Or “with a certain Simon Berseus.” Although most modern English translations treat bursei' (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BAGD 148 s.v. burseuv" regards it as a surname. See also MM 118.
¹sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BAGD 396). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Antiquities 15.331-41).
²sn A centurion was a non-commissioned 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.
³sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BAGD 761). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in AD 88.
⁴tn 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.
⁵sn 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6.732-34, 43-44, and Sir 11:17; 27:11; 39:27.
⁶tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BAGD 249-50 s.v. ejlehmosuvnh).
⁷tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
⁸tn 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 Wallace, Exegetical Syntax, 252; M. J. Davidson, “Angels,” Dictionary of Jesus and the Gospels, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Studies (Grand Rapids: Eerdmans, 1975) 324-35.
⁹tn The participles eijselqovnta (eiselqonta) and eijpovnta (eiponta) are accusative, and thus best taken as adjectival participles modifying a[ggelon (angelon): “an angel who came in and said.”
¹⁰tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
¹¹tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
¹²tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
¹³tn Or “your gifts to the needy.”
¹⁴sn 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).
¹⁵tn 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, kaiv (kai) is not translated here.
¹⁶sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
¹⁷tn Grk “a certain Simon.”
¹⁸tn Or “with a certain Simon Berseus.” Although most modern English translations treat bursei' (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BAGD 148 s.v. burseuv" regards it as a surname. See also MM 118.
¹⁹tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
²⁰tn Or “domestic servants.” The Greek word here is oijkevth" (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.
²¹tn The meaning of the genitive participle proskarterouvntwn (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.
²²tn Grk “about the sixth hour.”
²³tn The participles oJdoiporouvntwn (Jodoiporountwn, “while they were on their way”) and ejggizovntwn (engizontwn, “approaching”) have been translated as temporal participles.
²⁴sn 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.
²⁵tn The genitive participle paraskeuazovntwn (paraskeuazontwn), a genitive absolute construction, has been taken temporally.
²⁶ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ejpevpesen (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
²⁷tn Grk “And he.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
²⁸tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
²⁹tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BAGD 71 s.v. ajnoivgw 1.b). This is the language of a vision or a revelatory act of God.
³⁰tn Or “a large linen cloth” (the term was used for the sail of a ship, BAGD 555 s.v. ojqovnh).
³¹tn Or “coming down.”
³²tn Or “to the ground.”
³³tn 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.
³⁴tn Or “snakes.” Grk “creeping things.” According to LN 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.
³⁵tn Or “sky”; Grk “heaven” (the same Greek word means both “heaven” and “sky”).
³⁶tn Grk “And there came.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
³⁷tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
³⁸tn Or “kill.” Traditionally qu'son (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
³⁹tn Possibly there is a subtle distinction in meaning between koinov" (koinos) and ajkavqarto" (akaqarto") here, but according to LN 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; Ep. Arist. 137, 142; Tacitus, History 5.5.
⁴⁰tn 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, kaiv (kai) is not translated here.
⁴¹tn Or “declare.”
⁴²sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
⁴³tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
⁴⁴tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BAGD 187 s.v. diaporevw).
⁴⁵tn Grk “having learned.” The participle dierwthvsante" (dierwthsante") is translated as a finite verb due to requirements of contemporary English style.
⁴⁶tn BAGD 330 s.v. ejfivsthmi 1.a has “W. dat. of the thing…ejpiv ti 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. What a coincidence! God’s direction here had a sense of explanatory timing.
⁴⁷tn Grk “and.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
⁴⁸tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
⁴⁹tn The translation “think seriously about” for dienqumevomai (dienqumeomai) is given in LN 30.2. Peter was “pondering” the vision (BAGD 194 s.v.).
⁵⁰tn Grk “But getting up, go down.” The participle ajnastav" (anastas) is translated as a finite verb due to requirements of contemporary English style.
⁵¹tn 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 (BAGD 185 s.v. diakrivnw 2.b).
⁵²tn Grk “Peter going down to the men, said.” The participle katabav" (katabas) is translated as a finite verb due to requirements of contemporary English style.
⁵³tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ijdouV ejgwv eijmi (idou egw eimi).
⁵⁴sn A centurion. See the note on centurion in 10:1.
⁵⁵tn Or “just.”
⁵⁶tn The phrase tou' e[qnou" tw'n *Ioudaivwn (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Antiquities 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.
⁵⁷tn Grk “hear words.”
⁵⁸tn 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.
⁵⁹tn Or “went forth.”
⁶⁰sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
⁶¹tn 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.
⁶²sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
⁶³tn Normally prosdokavw (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (LN 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.
⁶⁴tn Grk “So it happened that when.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁶⁵tn Grk “meeting him.” The participle sunanthvsa" (sunanthsa") is translated as a finite verb due to requirements of contemporary English style.
⁶⁶tn Grk “falling at his feet, worshiped.” The participle peswvn (peswn) is translated as a finite verb due to requirements of contemporary English style.
⁶⁷sn 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.
⁶⁸tn BAGD 214 s.v. ejgeivrw 1.a.b. has “fig. raise, help to rise of a pers….stretched out Ac 10:26.”
⁶⁹tn 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, kaiv (kai) is not translated here.
⁷⁰tn Or “many people assembled.”
⁷¹tn Here wJ" (Jws) is used like o{ti (Joti) to introduce indirect discourse (cf. BAGD 898 s.v. wJ" IV.4).
⁷²tn This term is used of wanton or callously lawless acts (BAGD 20 s.v. ajqevmito").
⁷³tn Grk “a Jewish man” (ajndriV *Ioudaivw/, andri Ioudaiw).
⁷⁴tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BAGD 441 s.v. kollavw 2.b). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
⁷⁵tn This is a generic use of a[nqrwpo" (anqrwpo").
⁷⁶tn Possibly there is a subtle distinction in meaning between koinov" (koinos) and ajkavqarto" (akaqartos) here, but according to LN 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.
⁷⁷tn Grk “Therefore when I was sent for.” The passive participle metapemfqeiv" (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
⁷⁸tn Grk “ask for what reason.”
⁷⁹tn 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, kaiv (kai) is not translated here.
⁸⁰tn Grk “said.”
⁸¹tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
⁸²tn Grk “and behold.” The interjection ijdouv (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.
⁸³tn Or “your gifts to the needy.”
⁸⁴sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
⁸⁵tn Or “with a certain Simon Berseus.” Although most modern English translations treat bursei' (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BAGD 148 s.v. burseuv" regards it as a surname.
⁸⁶tn Grk “you have done well by coming.” The idiom kalw'" poiei'n (kalw" poiein) is translated “be kind enough to do something” by BAGD 401 s.v. kalw'" 4.a. The participle paragenovmeno" (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
⁸⁷tn The translation “we are here in the presence of God” for ejnwvpion tou' qeou' pavresmen (enwpion tou qeou paresmen) is given by BAGD 624 s.v. pavreimi 1.a.
⁸⁸tn Or “to listen to.”
⁸⁹tn 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.
⁹⁰tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ajnoivxa" (anoixa") is translated as a finite verb due to requirements of contemporary English style.
⁹¹tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BAGD 720 s.v. proswpolhvmpth"). LN 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.
⁹²sn See Luke 24:47.
⁹³tn Or “shows reverence for him.”
⁹⁴tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by LN 25.85.
sn Note how faith and response are linked here by the phrase and does what is right.
⁹⁵tn 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.
⁹⁶tn Grk “the word.”
⁹⁷tn Grk “to the sons.”
⁹⁸sn 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.
⁹⁹tn Or “by.”
¹⁰⁰tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
¹⁰¹sn 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.
¹⁰²tn Or “proclaimed.”
¹⁰³sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
¹⁰⁴tn Or “how.” The use of wJ" (Jws) as an equivalent to o{ti (Joti) to introduce indirect or even direct discourse is well documented. BAGD 899 s.v. wJ" IV.4 lists Acts 10:28 in this category.
¹⁰⁵tn 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.
¹⁰⁶tn The translation “healing all who were oppressed by the devil” is given in LN 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.
¹⁰⁷sn See Acts 7:9.
¹⁰⁸tn 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, kaiv (kai) is not translated here.
¹⁰⁹tn 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 BAGD 889 s.v. cwvra 1.b).
¹¹⁰tn 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.
¹¹¹tn Or “tree.”
sn The allusion here is to Deut 21:23. See Acts 2:22-24; 3:13-15; 4:10.
¹¹²tn 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.
¹¹³tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. LN 24.22 offers the translation “caused him to be seen” for this verse.
¹¹⁴tn Or “the witnesses God had previously chosen.” See Acts 1:8.
¹¹⁵sn Ate and drank. See Luke 24:35-49.
¹¹⁶tn 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, kaiv (kai) is not translated here.
¹¹⁷tn The verb diamartuvromai (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.
¹¹⁸tn 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.
¹¹⁹tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
¹²⁰tn Or “designated.” BAGD 581 s.v. oJrivzw 1.b has “the one appointed by God as judge” for this phrase.
¹²¹sn 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.
¹²²tn 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.
¹²³sn 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.
¹²⁴tn Or “fell on.” God now acted to confirm the point of Peter’s speech.
¹²⁵tn Or “word.”
¹²⁶tn 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, kaiv (kai) is not translated here.
¹²⁷tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
¹²⁸sn 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.
¹²⁹tn Or “because.”
¹³⁰tn That is, the gift consisting of the Holy Spirit. Here tou' pneuvmato" (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
¹³¹sn 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.
¹³²tn Or “extolling,” “magnifying.”
¹³³tn 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]”).
¹³⁴tn 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.
¹³⁵tn 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.
¹³⁶tn 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.
¹tn BAGD 177 s.v. devcomai 3.b has “accepted” for ejdevxanto (edexanto) in this verse.
²tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ejdevxanto, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
³tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
⁴tn Or “believers disputed with,” “believers criticized” (BAGD 185 s.v. diakrivnw 2.a).
⁵tn Or “You were a guest in the home of” (according to LN 23.12).
⁶tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
⁷tn Or “to them in logical sequence,” “to them in order.” BAGD 388 s.v. kaqexh'" has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
⁸tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BAGD 577 s.v. o{rama 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
⁹tn Or “coming down.”
¹⁰tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
¹¹tn Grk “Staring I looked into it.” The participle ajtenivsa" (atenisa") is translated as a finite verb due to requirements of contemporary English style.
¹²tn Or “snakes.” Grk “creeping things.” According to LN 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.
¹³tn Or “sky”; Grk “heaven” (the same Greek word means both “heaven” and “sky”).
¹⁴tn Or “kill.” Traditionally qu'son (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
¹⁵tn Possibly there is a subtle distinction in meaning between koinov" (koinos) and ajkavqarto" (akaqartos) here, but according to LN 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
¹⁶tn Or “declare.” The wording matches Acts 10:15.
¹⁷sn 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.
¹⁸tn BAGD 330 s.v. ejfivsthmi 1.a has “approached” for ejpevsthsan (epesthsan) here.
¹⁹tn The word “staying” is not in the Greek text but is implied.
²⁰sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
²¹tn Grk “words” (rJhvmata, rJhmata), but in this context the overall message is meant rather than the individual words.
²²tn Or “fell on.”
²³tn 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 pneu'ma (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.
²⁴sn 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.
²⁵tn The imperfect verb e[legen (elegen) is taken as a customary imperfect.
²⁶sn John…Spirit. This remark repeats Acts 1:5.
²⁷sn That is, the same gift of the Holy Spirit.
²⁸tn 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 pisteuvsasin (pisteusasin) can be understood in several different ways: (1) It could modify hJmi'n (Jhmin, “us”) or aujtoi'" (autois, “them”). Proximity (it immediately follows hJmi'n) would suggest that it belongs with hJmi'n, 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 circumstantial or adjectival, modifying hJmi'n. 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, pisteuvsasin 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 pisteuvsasin as circumstantial, related to the time of belief in connection with the giving of the Spirit. (3) The participle pisteuvsasin as a temporal participle can refer to action antecedent to the action of the main verb e[dwken (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 pisteuvsasin 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.
²⁹tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
³⁰tn Or “prevent,” “forbid” (BAGD 461 s.v. kwluvw 1). Peter’s point is that he will not stand in the way of God.
³¹tn Grk “these things.”
³²tn 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.
³³tn Or “glorified.”
³⁴sn 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).
³⁵sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
³⁶sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
³⁷tn Or “finally reached.” The translations “went as far as” and “finally reached” for dih'lqon (dihlqon) in this verse are given in LN 15.17.
³⁸sn Phoenicia was an area along the Mediterranean coast north of Palestine.
³⁹tn Grk “and Cyprus,” but kaiv (kai) is not 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.
⁴⁰sn 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.
⁴¹tn Grk “word.”
⁴²sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
⁴³sn Cyrene was a city on the northern African coast west of Egypt.
⁴⁴tn Grk “among them, coming to Antioch began to speak.” The participle ejlqovnte" (elqonte") is translated as a finite verb due to requirements of contemporary English style.
⁴⁵sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
⁴⁶sn 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.
⁴⁷tn 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, kaiv (kai) is not translated here.
⁴⁸tn The participle pisteuvsa" (pisteusa") is articular and thus cannot be adverbial (circumstantial). It is adjectival, modifying ajriqmov" (ariqmo"), but is translated into English as a relative clause (“who believed”).
⁴⁹sn Again, the expression turned is a summary term for responding to the gospel.
⁵⁰tn Grk “Word.”
⁵¹tn Grk “was heard in the ears,” an idiom. LN 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.
⁵²tc Some manuscripts read, “to travel to.” The infinitive dielqei'n (dielqein) is supplied before e{w" (ews) in D E Y 33 36 181 307 453 610 614 945 1409 1678 2344 Byz and some itala manuscripts. It is omitted in Ì74 Í A B 81 1175 1739 1891 and the other itala manuscripts. It is unlikely to be original.
⁵³sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
⁵⁴tn 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.
⁵⁵tn BAGD 717 s.v. prosmevnw has “remain true to the Lord” for prosmevnein (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).
⁵⁶tn Grk “with purpose of heart”; BAGD 706 s.v. provqesi" 2.a translates this phrase “purpose of heart, i.e. devotion” here.
⁵⁷tn Grk “a significant crowd.”
⁵⁸sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
⁵⁹tn Grk “So it happened that” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁶⁰tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
⁶¹tn Grk “a significant crowd.”
⁶²sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
⁶³sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
⁶⁴tn Grk “In these days,” but the dative generally indicates a specific time.
⁶⁵tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
⁶⁶sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
⁶⁷sn 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).
⁶⁸sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
⁶⁹tn Grk “getting up, predicted.” The participle ajnastav" (anasta") is translated as a finite verb due to requirements of contemporary English style.
⁷⁰tn Or “made clear”; Grk “indicated beforehand” (BAGD 747 s.v. shmaivnw 2).
⁷¹tn Grk “great.”
⁷²sn This famine is one of the firmly fixed dates in Acts. It took place from AD 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.
⁷³tn Or “whole Roman Empire.” While the word oijkoumevnh (oikoumenh) does occasionally refer specifically to the Roman Empire, BAGD 561 s.v. oijkounevnh 2 does not list this passage (only Acts 24:5 and 17:6).
⁷⁴tn 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.
⁷⁵sn 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 AD 41-54.
⁷⁶tn So BAGD 324 s.v. eujporevw.
⁷⁷tn Or “determined,” “resolved.”
⁷⁸tn 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.
⁷⁹tn 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.
⁸⁰tn 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.
¹sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Antiquities 18-19. This event took place in AD 42 or 43.
²tn Or “King Herod had some from the church arrested.”
³tn Or “to cause them injury.”
⁴sn 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.
⁵sn This is a parenthetical note by the author.
⁶sn Four squads of soldiers. Each squad was a detachment of four soldiers.
⁷tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (boulovmeno", boulomeno") and an infinitive (ajnagagei'n, 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”).
⁸tn Or “intended”; Grk “wanted.”
⁹tn 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. LN 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
¹⁰tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
¹¹tn 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.
¹²tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
¹³tn 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.
¹⁴tn Or “were guarding.”
¹⁵tn 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, kaiv (kai) is not translated here. The interjection ijdouv (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
¹⁶tn 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 Wallace, Exegetical Syntax, 252; M. J. Davidson, “Angels,” Dictionary of Jesus and the Gospels, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Studies (Grand Rapids: Eerdmans, 1975) 324-35.
¹⁷tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BAGD 634 s.v. patavssw 1.a). The participle patavxa" (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
¹⁸tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
¹⁹tn Grk “the hands,” but the wrist was considered a part of the hand.
²⁰tn While zwvnnumi (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 LN 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
²¹tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
²²tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
²³tn Or “outer garment.”
²⁴tn Grk “And going out he followed.”
²⁵tn Grk “Peter going out followed him.” The participle ejxelqwvn (exelqwn) is translated as a finite verb due to requirements of contemporary English style.
²⁶tn 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.
²⁷tn Grk “what was done through the angel was a reality” (see BAGD 36-37 s.v. ajlhqhv" 3).
²⁸tn Or perhaps, “guard posts.”
²⁹sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
³⁰tn 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.
³¹tn The Greek term here, aujtomavth (automath), indicates something that happens without visible cause (BAGD 122 s.v. aujtovmato").
³²tn Or “lane,” “alley” (BAGD 737 s.v. rJuvmh).
³³tn 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, kaiv (kai) is not translated here.
³⁴tn Or “delivered.”
³⁵sn Here the hand of Herod is a metaphor for Herod’s power or control.
³⁶sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
³⁷sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
³⁸tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
³⁹tn Grk “John who was also called Mark.”
sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
⁴⁰tn Or “responded.”
⁴¹tn Or “informed.”
⁴²tn 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.
⁴³sn “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 can have the idea of being “raving mad” or “totally irrational” (BAGD 486). It is a strong expression.
⁴⁴tn Grk “she kept insisting that the situation was thus” (cf. BAGD 334 s.v. e[cw II.2). 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.
⁴⁵tn The two imperfect tense verbs, dii>scurivzeto and e[legon (dii>scurizeto and elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
⁴⁶sn 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).
⁴⁷tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
⁴⁸sn 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).
⁴⁹tn Or “He motioned to them.” Grk “Giving them a signal…he related to them.” The participle kataseivsa" (kataseisa") is translated as a finite verb due to requirements of contemporary English style.
⁵⁰tn Or “led.”
⁵¹sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
⁵²tn BAGD 346 s.v. hJmevra 1.a has “day is breaking” for hJmevra givnetai (Jhmera ginetai) in this verse.
⁵³tn Grk “no little consternation.” The translation given for tavraco" (taraco", “consternation”) is given for the usage in this verse by BAGD 805 s.v. tavraco" 1, along with “mental agitation.” The situation indicated by the Greek word is described in LN 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.
⁵⁴sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
⁵⁵tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
⁵⁶tn “Questioned” is used to translate ajnakrivna" (anakrina") here because the standard translation offered by BAGD (s.v.) 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.
⁵⁷tn The meaning “led away to execution” for ajpacqh'nai (apacqhnai) in this verse is given by BAGD 79 s.v. ajpavgw 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).
⁵⁸tn 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.
⁵⁹tn 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, Antiquities 19.8.2 [343-52], Herod Agrippa I died at Caesarea in AD 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.
sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in AD 44 according to Josephus, Antiquities 19.8.2 [343-52].
⁶⁰sn 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.
⁶¹tn 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).
⁶²tn Or “was extremely angry.” LN 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in LN 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BAGD 365 s.v. qumomacevw).
⁶³sn Tyre was a city and seaport on the coast of Phoenicia.
⁶⁴sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BAGD 750).
⁶⁵tn Or “with one accord.”
⁶⁶tn Or “persuading.”
⁶⁷tn On the term translated “personal assistant” BAGD s.v. koitw'n states, “as a title: oJ ejpiV tou' koitw'no" 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.
⁶⁸tn The words “to help them” are not in the Greek text, but are implied.
⁶⁹tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
⁷⁰tn 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).
⁷¹tn Or “apparel.” On Herod’s robes see Josephus, Antiquities 19.344 (summarized in the note at the end of v. 23).
⁷²tn Although BAGD 140 s.v. bh'ma 2 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 (bh'ma, 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.
⁷³tn Or “delivered a public address.”
⁷⁴tn The translation “crowd” is given by BAGD 179 s.v. dh'mo"; 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.
⁷⁵tn The imperfect verb ejpefwvnei (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
⁷⁶sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
⁷⁷tn 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 Wallace, Exegetical Syntax, 252; M. J. Davidson, “Angels,” Dictionary of Jesus and the Gospels, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Studies (Grand Rapids: Eerdmans, 1975) 324-35.
⁷⁸sn 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.
⁷⁹tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
⁸⁰sn He was eaten by worms and died. Josephus, Antiquities 19.8.2 [§343-52], states that Herod Agrippa I died at Caesarea in AD 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke tells us that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Judith 16:17; 2 Macc 9:9; cf. also Josephus, Antiquities 17.168-70 [Herod the Great’s death]).
⁸¹sn A metonymy for the number of adherents to God’s word.
⁸²tn Or “spreading.”
⁸³tc Some important manuscripts read “to” here. There are a number of variants: eij" (eis, “to”) in Í B 81 1409 Byz [L P] Lect^pt; ajpov (apo, “from”) in D Y 36 181 307 453 610 614 1678 Lect^pt and part of the itala; ejx (ex, “from”) in Ì74 A 33 2344; ejx *Ierousalhvm eij" *Antiovceian (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in a few later manuscripts and part of the itala. A decision is difficult, with eij" the most difficult reading by far (in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30). One of the readings meaning “from” (either ejx or ajpov translate into English as “from”) is preferred.
⁸⁴sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
⁸⁵tn Grk “fulfilled.”
⁸⁶tn Grk “ministry” or “service.”
⁸⁷tn Grk “John who was also called Mark.”
¹sn Antioch was a city in Syria (not Antioch in Pisidia).
²sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
³sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
⁴sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 BC to AD 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.
⁵tn 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 (Mark 6:14, 22; Matt 14:9), reflecting popular usage.
⁶tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by LN 34.15, but the word can also mean “foster brother” (LN 10:51).
⁷tn 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 BAGD 470 s.v. leitourgevw 2 it is used “of the various ways in which the religious man serves God.” 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.
⁸tn Or “Appoint.”
⁹tn The three aorist participles (nhsteuvsante" [nhsteusante"], proseuxavmenoi [proseuxamenoi], ejpiqevnte" [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.
¹⁰tn 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.
¹¹sn 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.
¹²tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
¹³sn Seleucia was the port city of Antioch in Syria.
¹⁴sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
¹⁵tn 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, kaiv (kai) is not translated here.
¹⁶tn The participle genovmenoi (genomenoi) is taken temporally.
¹⁷sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
¹⁸tn The imperfect verb kathvggellon (kathngellon) is translated as an ingressive imperfect.
¹⁹sn John refers here to John Mark (see Acts 12:25).
²⁰tn The word uJphrevth" (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.
²¹tn Or “had passed through,” “had traveled through.”
²²sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
²³sn 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.
²⁴sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
²⁵tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
²⁶tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle proskalesavmeno" (proskalesameno") is translated as a finite verb due to requirements of contemporary English style.
²⁷sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
²⁸tn On the debate over what the name “Elymas” means, see BAGD 253 s.v. *Eluvma". The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
²⁹sn A parenthetical note by the author.
³⁰sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
³¹sn A parenthetical note by the author.
³²sn This qualifying clause in the narrative indicates who represented God in the dispute.
³³tn Or “gazed intently.”
³⁴tn Or “unscrupulousness.”
³⁵sn “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.
³⁶tn 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, kaiv (kai) is not translated here.
³⁷tn Grk “upon,” but in a negative sense.
³⁸sn 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.
³⁹tn Grk “fell on.”
⁴⁰tn The noun ceiragwgov" (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
⁴¹sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
⁴²sn 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).
⁴³tn The translation “greatly astounded” for ejklhssovmeno" (eklhssomeno") is given by LN 25.219.
⁴⁴tn 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).
⁴⁵tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
⁴⁶sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
⁴⁷sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 175 mi (105 km).
⁴⁸sn Pamphylia was a province in the southern part of Asia Minor.
⁴⁹sn That is, John Mark.
⁵⁰sn 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).
⁵¹tn Or “Passing by.”
⁵²sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
⁵³tn 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.
⁵⁴tn Grk “going into the synagogue they sat down.” The participle eijselqovnte" (eiselqonte") is translated as a finite verb due to requirements of contemporary English style.
⁵⁵sn After the reading from the law and the prophets. In the first-century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
⁵⁶tn Normally ajrcisunavgwgo" (arcisunagwgo") refers to the “president of a synagogue” (so BAGD 113 s.v. and LN 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.
⁵⁷tn 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.
⁵⁸tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
⁵⁹tn Or “word.”
⁶⁰tn Or “encouragement.”
⁶¹tn Or “give it.”
⁶²tn This participle, ajnastav" (anasta"), and the following one, kataseivsa" (kataseisa"), are both translated as circumstantial participles of attendant circumstance.
⁶³tn Or “motioned.”
⁶⁴tn 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6.732-34, 43-44.
⁶⁵tn Or “people of Israel.”
⁶⁶tn 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.
⁶⁷tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BAGD 851 s.v. uJyovw 2.
⁶⁸tn Or “as resident aliens.”
⁶⁹tn Or “land.”
⁷⁰sn 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.
⁷¹tn 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, kaiv (kai) is not translated here.
⁷²tn For this verb, see BAGD 827 s.v. tropoforevw (cf. also Deut 1:31; Exod 16:35; Num 14:34).
⁷³tn Or “desert.”
⁷⁴tn 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, kaiv (kai) is not translated here.
⁷⁵tn The participle kaqelwvn (kaqelwn) is taken temporally.
⁷⁶sn Seven nations. See Deut 7:1.
⁷⁷tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
⁷⁸tn 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, Antiquities 8.61.
⁷⁹tn 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, kaiv (kai) is not translated here.
⁸⁰tn The words “the time of” are not in the Greek text, but are implied.
⁸¹tn The words “who ruled” are not in the Greek text, but are implied. They have been added as a clarification for the English reader. See Josephus, Antiquities 6.14.9.
⁸²tn Grk “he”; the referent (God) has been specified in the translation for clarity.
⁸³sn The expression raised up refers here to making someone king. There is a word play here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
⁸⁴tn 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 ei\pen (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle marturhvsa" (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
⁸⁵sn A quotation from Ps 89:20.
⁸⁶sn A quotation from 1 Sam 13:14.
⁸⁷tn Or “who will perform all my will,” “who will carry out all my wishes.”
⁸⁸tn 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.
⁸⁹sn The phrase this man is in emphatic position in the Greek text.
⁹⁰tn 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.
⁹¹tn 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.
⁹²sn John refers here to John the Baptist.
⁹³tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
⁹⁴tn Or “task.”
⁹⁵tn The verb e[legen (elegen) is translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
⁹⁶tn 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.
⁹⁷tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
⁹⁸tn Grk “sons”
⁹⁹tn Or “race.”
¹⁰⁰tn 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6.732-34, 43-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
¹⁰¹tn Grk “word.”
¹⁰²tn BAGD 11 s.v. ajgnoevw 2 gives “not to know w. acc. of the 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.
¹⁰³tn Grk “this one.”
¹⁰⁴tn Usually fwnhv (fwnh) means “voice,” but BAGD 871 s.v. fwnhv 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!
¹⁰⁵tn The participle krivnante" (krinante") is instrumental here.
¹⁰⁶tn 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.
¹⁰⁷tn 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, kaiv (kai) is not translated here.
¹⁰⁸tn The participle euJrovnte" (Jeuronte") is translated as a concessive circumstantial participle.
¹⁰⁹sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
¹¹⁰tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
¹¹¹tn Or “carried out.”
¹¹²sn That is, everything that was written in OT scripture.
¹¹³tn Grk “taking him down from the cross, they placed him.” The participle kaqelovnte" (kaqelonte") is translated as a finite verb due to requirements of contemporary English style.
¹¹⁴tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
¹¹⁵tn 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.
¹¹⁶sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
¹¹⁷tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
¹¹⁸sn 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.
¹¹⁹tn 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.
¹²⁰tn Or “to our forefathers”; Grk “the fathers.”
¹²¹tn 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).
¹²²tn Or “by resurrecting.” The participle ajnasthvsa" (anasthsa") is taken as instrumental here.
sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the word play also points to his presence in history through this event (see the note on “raised up” in v. 22).
¹²³sn 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.
¹²⁴tn Grk “I have begotten you.” The traditional translation for gegevnnhka (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today we speak 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.
¹²⁵tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
¹²⁶tn Although mhkevti (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.
¹²⁷tn The translation “to be in again” for uJpostrevfw (Jupostrefw) is given in LN 13.24.
¹²⁸tn Grk “he”; the referent (God) has been specified in the translation for clarity.
¹²⁹tn The pronoun “you” is plural here. the promises of David are offered to the people.
¹³⁰tn Or “the trustworthy decrees made by God to David.” The phrase taV o{sia DavuiVd taV pistav (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BAGD 585 s.v. o{sio" 2.a understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BAGD 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). LN 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 taV o{sia in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate pistav 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.
¹³¹sn 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.
¹³²tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
¹³³tn The Greek word translated “Holy One” here (o{siovn, {osion) is related to the use of o{sia (osia) in v. 34. The link is a word play. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
¹³⁴tn 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.”
¹³⁵sn A quotation from Ps 16:10.
¹³⁶tn The participle uJphrethvsa" (Juphrethsa") is taken temporally.
¹³⁷tn Grk “fell asleep” (a common NT euphemism for death).
¹³⁸tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
¹³⁹tn 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.
¹⁴⁰sn The one whom God raised up refers to Jesus.
¹⁴¹tn 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.”
¹⁴²tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun uJmi'n (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
¹⁴³sn This one refers here to Jesus.
¹⁴⁴tn Or “is freed.” The translation of dikaiwqh'nai (dikaiwqhnai) and dikaiou'tai (dikaioutai) in Acts 13:38-39 is difficult. BAGD 197 s.v. dikaiovw 3.a translates dikaiwqh'nai in 13:38 (Greek text) “as a theological t.t. be justified” but translates dikaiou'tai in Acts 13:39 as “from everything fr. which you could not be freed by the law of Moses” (s.v. dikaiovw 3.c.). In the interest of consistency both verbs are rendered as “justified” in this translation.
¹⁴⁵tn Or “could not free.”
¹⁴⁶tn 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.
¹⁴⁷sn The speech closes with a warning, “Watch out,” that also stresses culpability.
¹⁴⁸tn Or “in.”
¹⁴⁹tn Or “and die!”
¹⁵⁰sn 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.
¹⁵¹tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
¹⁵²tn Or “were leaving.” The participle ejxiovntwn (exiontwn) is taken temporally.
¹⁵³tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
¹⁵⁴tn Or “begging,” “inviting.”
¹⁵⁵tn Or “matters.”
¹⁵⁶tn BAGD 483 s.v. luvw 3 has “luqeivsh" t. sunagwgh'" when the meeting of the synagogue had broken up Ac 13:43.”
¹⁵⁷tn Normally the phrase sebovmenoi toVn qeovn (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. BAGD 746 s.v. sevbw 2.a lists in this category references in Acts 16:14; 18:7; with sebovmenoi alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Antiquities 14.110. Unique to this particular verse is the combination sebovmenoi proshluvtwn (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 proshluvtwn is used here in a somewhat looser sense (note the use of sebomevna" [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, 43-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
¹⁵⁸tn This is the meaning given for e[peiqon (epeiqon) in this verse by BAGD 639 s.v. peivqw 1.b.
¹⁵⁹tn Grk “who, as they were speaking with them, were persuading them.”
¹⁶⁰tn The verb promevnein (promenein) is similar in force to the use of mevnw (menw, “to reside/remain”) in the Gospel and Epistles of John.
¹⁶¹tc Most of the later manuscripts read “the word of God.” The reading qeou' (qeou, “of God”) is found in B* C E Y 614 Byz and part of the itala. Most other manuscripts, among them some important early witnesses (Ì74 Í A B² 33 36 81 181 307 453 610 945 1175 1409 1678 1739 1891 2344 and part of the itala), read kurivou (kuriou, “of the Lord”), which is the preferred reading based in part on the strength of the external evidence. Internally, the mention of “God” in vv. 42 and 43, and especially “the word of God” in v. 46, would be a strong temptation on any scribe to assimilate the wording in v. 45 to these texts.
¹⁶²sn 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.
¹⁶³tn The imperfect verb ajntevlegon (antelegon) is 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.
¹⁶⁴tn 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.
¹⁶⁵tn The participle blasfhmou'nte" (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.
¹⁶⁶tn 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.
¹⁶⁷tn 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.
¹⁶⁸tn Or “and consider yourselves unworthy.”
¹⁶⁹tn Grk “behold, we.” In this context ijdouv (idou) is not easily translated into English.
¹⁷⁰ sn This turning to the Gentiles would be a shocking rebuke to first century Jews who thought they alone were the recipients of the promise.
¹⁷¹tn Here ou{tw" (outws) is taken to refer to what follows, the content of the quotation, as given for this verse by BAGD 598 s.v. ou{tw, ou{tw" 2.
¹⁷²tn BAGD 816 s.v. tivqhmi I.2.b has “tiqevnai tinaV ei[" ti make someone someth., destine or appoint someone to or for someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
¹⁷³sn 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.
¹⁷⁴tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
¹⁷⁵sn 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.)
¹⁷⁶tn The imperfect verb e[cairon (ecairon) and the following ejdovxazon (edoxazon) are translated as ingressive imperfects.
¹⁷⁷tn Or “glorify.” Although “honor” is given by BAGD 204 s.v. doxavzw 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 we speak 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.
¹⁷⁸sn Note the contrast to v. 46 in regard to eternal life.
¹⁷⁹tn BAGD 190 s.v. diafevrw 1.b has “spread” for diafevreto (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.
¹⁸⁰tn For the translation of parwvtrunan (parwtrunan) as “incited” see BAGD 629 s.v. parotruvnw.
¹⁸¹tn BAGD 237 s.v. ejkbavllw 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
¹⁸²tn The participle ejktinaxavmenoi (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
¹⁸³sn 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.
¹⁸⁴sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
¹⁸⁵sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
¹sn Iconium. See the note in 13:51.
²tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
³tn Or “that a great crowd.”
⁴tn Or “who would not believe.”
⁵tn Or “embittered their minds” (Grk “their souls”). BAGD 398 s.v. kakovw 2 has “make angry, embitter taV" yucav" tinwn katav tino" poison the minds of some persons against another Ac 14:2.”
⁶tn The word “there” is not in the Greek text, but is implied.
⁷sn The Lord testified to the message by granting the signs described in the following clause.
⁸tn Grk “word.”
⁹tn Here the context indicates the miraculous nature of the signs mentioned.
¹⁰tn BAGD 668 s.v. plh'qo" 2.b.g has this translation for plh'qo" (plhqo").
¹¹tn These clauses are a good example of the contrastive meVn…dev (men…de) construction: some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
¹²tn Grk “So there came about an attempt” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
¹³tn On this verb see BAGD 831 s.v. uJbrivzw (Luke 18:32).
¹⁴tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after liqobolh'sai (liqobolhsai) in the Greek text.
¹⁵tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
¹⁶tn Grk “learning about it, fled.” The participle sunidovnte" (sunidonte") is 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.
¹⁷sn 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.
¹⁸sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
¹⁹tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, kaiv (kai) is not translated and a new sentence begun in the translation.
²⁰tn The periphrastic construction eujaggelizovmenoi h\san (Jeuangelizomenoi hsan) is translated as a progressive imperfect.
²¹tn 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, kaiv (kai) is not translated here.
²²sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
²³tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
²⁴tn 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.
²⁵tn 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.
²⁶tn Or “looked.”
²⁷tn BAGD 580 s.v. ojrqov" 1.a has “stand upright on your feet.”
²⁸tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
²⁹tn 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.
³⁰tn Grk “they lifted up their voice” (an idiom).
³¹tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle levgonte" (legontes) is redundant in English and has not been translated.
³²tn So BAGD 567 s.v. oJmoiovw 1. However, LN 64.4 takes the participle oJmoiwqevnte" (omoiwqente") as an adjectival participle modifying qeoiv (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.
³³tn The imperfect verb ejkavloun (ekaloun) is translated as an ingressive imperfect.
³⁴sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
³⁵sn 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).
³⁶tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple of) Zeus located before the city” is given for this phrase by BAGD 337 s.v. Zeuv".
³⁷sn See the note on Zeus in the previous verse.
³⁸tn Or “oxen.”
³⁹tn 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.
⁴⁰tn 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.
⁴¹sn 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 non-technical use here, referring to a commissioned messenger.
⁴²tn The participle ajkouvsante" (akousante") is taken temporally.
⁴³tn Grk “tearing their clothes they rushed out.” The participle diarrhvxante" (diarrhxante") is translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Judith 14:16-17).
⁴⁴tn So BAGD 243 s.v. ejkphdavw 1, “rush (lit. ‘leap’) out…eij" toVn o[clon into the crowd Ac 14:14.”
⁴⁵tn Grk “shouting and saying.” The participle levgonte" (legontes, in v. 15) is not 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.
⁴⁶tn Grk “with the same kinds of feelings,” LN 25.32. BAGD 566 s.v. oJmoiopaqhv" translates the phrase “with the same nature tiniv 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.
⁴⁷tn Grk “in order that you should turn,” with ejpistrevfein (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.
⁴⁸tn 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.
⁴⁹tn Grk “and the earth, and the sea,” but kaiv (kai) is not 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.
⁵⁰tn 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.
⁵¹tn On this term see BAGD 629 s.v. paroivcomai. The word is a NT hapax legomenon.
⁵²tn 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.
⁵³tn The participle ajgaqourgw'n (agaqourgwn) is regarded as indicating means here, parallel to the following participles didouv" (didou") and ejmpiplw'n (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.
⁵⁴tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
⁵⁵tn 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.”
⁵⁶sn 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).
⁵⁷tn The participle levgonte" (legontes) is regarded as indicating means.
⁵⁸tn BAGD 416 s.v. katapauvw 1.b gives both “restrain” and “dissuade someone fr. something,” 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.
⁵⁹sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
⁶⁰sn 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).
⁶¹tn The participle peivsante" (peisante") is taken temporally (BAGD 639 s.v. peivqw 1.c).
⁶²tn Grk “stoning Paul they dragged him.” The participle liqavsante" (liqasante") is translated as a finite verb due to requirements of contemporary English style.
⁶³tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
⁶⁴tn 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, kaiv (kai) is not translated here.
⁶⁵sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
⁶⁶sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
⁶⁷sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
⁶⁸sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
⁶⁹tn 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 (ejpisthrivzonte", episthrizonte") and the following one (parakalou'nte", parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
⁷⁰sn 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.”
⁷¹sn This reference to the kingdom of God clearly refers to its future arrival.
⁷²tn Or “sufferings.”
⁷³sn Appointed elders. See Acts 20:17.
⁷⁴tn The preposition katav (kata) is used here in a distributive sense; BAGD 406 s.v. katav II.1.d gives the translation “in the various houses” for kat* oijkivan (kat’ oikian).
⁷⁵tn Literally with a finite verb (proseuxavmenoi, 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.
⁷⁶tn BAGD 623 s.v. parativqhmi 2.b.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.
⁷⁷tn Grk “Then passing through Pisidia they came.” The participle dielqovnte" (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
⁷⁸sn Pamphylia was a province along the southern coast of Asia Minor.
⁷⁹tn Or “message.”
⁸⁰sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
⁸¹sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
⁸²sn 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).
⁸³tn Or “committed.” BAGD 615 s.v. paradivdwmi 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.
⁸⁴tn BAGD 672 s.v. plhrovw 5 has “complete, finish, bring to an end” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
⁸⁵tn Or “announced.”
⁸⁶sn 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.
⁸⁷sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
⁸⁸tn BAGD 190 s.v. diatrivbw gives the meaning as “spend” when followed by an accusative toVn crovnon (ton cronon) which is the case here.
⁸⁹tn Grk “no little (time)” (an idiom).
¹sn That is, they came down from Judea to Antioch in Syria.
²sn 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 Jewish proselyte, 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.
³tn Grk “no little argument and debate” (an idiom).
⁴tn 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.
⁵tn Grk “go up to,” but in this context a meeting is implied.
⁶tn 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.
⁷sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
⁸tn LN 33.201 indicates that ejkdihgevomai (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.
⁹tn For ejpoivoun (epoioun) in this verse BAGD 681 s.v. poievw I.1.b.g has “they brought joy to the brethren.”
¹⁰tn BAGD 614 s.v. paradevcomai 2 has “receive, accept” for the meaning here.
¹¹tn Or “announced.”
¹²tn “They reported all the things God had done with them”—an identical phrase occurs in Acts 14:27. God is always the agent.
¹³sn Pharisees were members 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, Antiquities 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 jealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
¹⁴sn The Greek word used here (dei', dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
¹⁵tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
¹⁶tn Or “keep.”
¹⁷tn The translation for ijdei'n (idein) in this verse is given by BAGD 221 s.v. ei\don 4 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
¹⁸tn Or “discussion.” This term is repeated from v. 2.
¹⁹tn Or “long ago” (an idiom, literally “from ancient days”). According to LN 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 ajf* hJmerw'n ajrcaivwn (af’ Jhmerwn arcaiwn) 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.”
²⁰sn God chose. The theme of God’s sovereign choice is an important point, because first century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
²¹tn Or “word.”
²²tn Or “of the good news.”
²³sn The expression who knows the heart means “who knows what people think.”
²⁴tn Or “has borne witness.”
²⁵sn 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.
²⁶tn So translated by BAGD 185 s.v. diakrivnw 1.b.
²⁷tn Or “purifying.”
²⁸tn According to BAGD 640 s.v. peiravzw 2.e, “In Ac 15:10 the peiravzein toVn qeovn consists in the fact that after God has clearly made his will known by granting the Spirit to the Gentiles (v. 8), some doubt him and make trial of him to see whether he really will make his will operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
²⁹sn 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: Acts 23:4; 11:29-30.
³⁰tn Or “forefathers”; Grk “fathers.”
³¹tn Or “by.”
³²tn Or “Jesus, just as they are.” BAGD 827 s.v. trovpo" 1 translates kaq* o}n trovpon (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!
³³tn BAGD 749 s.v. sigavw 1.a has “say nothing, keep silent” here.
³⁴tn Or “reported,” “described.” This participle is a genitive absolute construction taken temporally.
³⁵tn Here in connection with tevrata (terata) the miraculous nature of these signs is indicated.
³⁶tn BAGD 749 s.v. sigavw 1.b has “stop speaking, become silent” here.
³⁷tn Grk “answered, saying”; the redundant participle levgwn (legwn) is not translated.
³⁸sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
³⁹tn Or “reported,” “described.”
⁴⁰tn BAGD 298 s.v. ejpiskevptomai 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the Gentiles.”
⁴¹tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ejk [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BAGD 464 s.v. lambavnw 1.f.
⁴²sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
⁴³tn 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, kaiv (kai) is not translated here.
⁴⁴sn 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).
⁴⁵tn Grk “After these things.”
⁴⁶sn The first person pronoun I refers to God and his activity. It is God who is doing this.
⁴⁷tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BAGD 754 s.v. skhnhv the word can mean “tent” or “booth,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BAGD 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).
⁴⁸tn BAGD 72 s.v. ajnorqovw translates this verb “rebuild, restore, lit., of a fallen structure,” but since ajnoikodomevw (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
⁴⁹tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
⁵⁰tn Here kaiv (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by kaiv (kai) could also be punctuated in English as a parenthesis.
⁵¹tn 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.
⁵²tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ejpikalevw (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 LN 11.28.
⁵³sn A quotation from Amos 9:11-12 LXX. James sensitively cited a version of the text Gentiles would use.
⁵⁴sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
⁵⁵sn An allusion to Isa 45:21.
⁵⁶tn Or “I have decided,” “I think.” The verb krivnw (krinw) has a far broader range of meaning than the often-used English verb “judge.” BAGD 451 s.v. krivnw 2 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). LN 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.
⁵⁷tn Or “trouble.” This term is a NT hapax legomenon (BAGD 625 s.v. parenoclevw).
⁵⁸tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
⁵⁹tn The translation “to write a letter, to send a letter to” for ejpistevllw (epistellw) is given in LN 33.49.
⁶⁰tn 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.
⁶¹tn Or “polluted.”
⁶²sn 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).
⁶³tn Grk “from generations of old”; the translation “from ancient times” is given by BAGD 154 s.v. geneav 3.b.
⁶⁴tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
⁶⁵tn BAGD 202 s.v. dokevw 3.b has “decide” here.
⁶⁶sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
⁶⁷sn Antioch was a city in Syria (not Antioch in Pisidia).
⁶⁸tn Grk “writing by their hand” (an idiom for sending a letter).
⁶⁹tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
⁷⁰tn Grk “brothers,” but “your” is added to specify the relationship, since without it “brothers” could be understood as vocative in English.
⁷¹tn Grk “to the brothers who are from the Gentiles.”
⁷²sn Antioch was a city in Syria (not Antioch in Pisidia).
⁷³tn Grk “and Syria,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁷⁴tn Here BAGD 805 s.v. taravssw 2 states, “Of mental confusion caused by false teachings tar. tinav Ac 15:24 (w. lovgoi" foll.).”
⁷⁵tn BAGD 60 s.v. ajnaskeuavzw has “tear down, upset, unsettle” (used figuratively) for this phrase.
⁷⁶tn Grk “souls.”
⁷⁷tn Grk “by words”; LN 25.231 translates the phrase “they troubled and upset you by what they said.”
⁷⁸tn Grk “having become of one mind, we have decided.” This is translated “we have unanimously decided” to reduce the awkwardness in English.
⁷⁹tn BAGD 202 s.v. dokevw 3.b has “decide” here.
⁸⁰tn 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 ajnqrwvpoi" (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while a[ndra" (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.”
⁸¹tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
⁸²tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁸³tn This verb is translated as an epistolary aorist.
⁸⁴sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
⁸⁵tn Grk “by means of word” (an idiom for a verbal report).
⁸⁶tn This is the same expression translated “decided” in Acts 15:22, 25. BAGD 202 s.v. dokevw 3.b has “decide” here also, 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 to 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 (also given by BAGD 202 s.v. dokevw 3.b) “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
⁸⁷tn LN 71.39 translates “indispensable (rules)” while BAGD 282 s.v. ejpavnagke" has “the necessary things.”
⁸⁸tn Although BAGD 221 s.v. eijdwlovquto" gives the meaning “meat offered to an idol,” as LN 5.15 points out, there is no specific semantic component in the word that means “meat.” The stem meaning “sacrifice” (referring to an animal sacrificially killed) implies meat.
⁸⁹sn 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).
⁹⁰tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ejx, ex) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle diathrou'nte" (diathrounte") has been translated as a conditional circumstantial participle (“if you keep yourselves”). See further LN 13.153.
⁹¹tn The phrase e[rrwsqe (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” LN 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” LN 23.133).
⁹²tn Or “sent away.”
⁹³sn Antioch was a city in Syria (not Antioch in Pisidia).
⁹⁴tn Or “congregation” (referring to the group of believers).
⁹⁵tn 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.
⁹⁶tn Grk “they”; the referent (the people) is specified in the translation for clarity.
⁹⁷tn Or “at its encouraging message.”
⁹⁸tn Here lovgou (logou) is singular. BAGD 477 s.v. lovgo" 1.a.b has “in a long speech” for this phrase.
⁹⁹tn 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, kaiv (kai) is not translated here.
¹⁰⁰tn The word “there” is not in the Greek text, but is implied.
¹⁰¹tc A few later manuscripts add 15:34 “But Silas decided to stay there.” Verse 34 is omitted by Ì74 Í A B E Y 81 Byz and some itala and Vulgate manuscripts. It is included in a shorter form, with a few minor variations, by C 33 36 181 307 453 610 614 945 1175 1409 1678 1739 1891 2344, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D and a few itala and Vulgate manuscripts. The verse is almost certainly not a part of the original text of Acts.
¹⁰²sn Antioch was a city in Syria (not Antioch in Pisidia).
¹⁰³sn This is a parenthetical note by the author.
¹⁰⁴tn Grk “Returning let us visit.” The participle ejpistrevyante" (epistreyante") is translated as a finite verb due to requirements of contemporary English style.
¹⁰⁵tn BAGD 333 s.v. e[cw II.1 has “how they are” for this phrase.
¹⁰⁶tn BAGD 78 s.v. ajxiovw 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
¹⁰⁷sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
¹⁰⁸tn Grk “There happened a sharp disagreement.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
¹⁰⁹tn BAGD 629 s.v. paroxusmov" 2 has “sharp disagreement”; LN 33.451 has “sharp argument, sharp difference of opinion.”
¹¹⁰tn Grk “taking along Mark sailed.” The participle paralabovnta (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
¹¹¹sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
¹¹²tn Or “committed.” BAGD 615 s.v. paradivdwmi 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.
¹¹³tn Grk “by the brothers.” Here it appears the entire congretation is in view, however.
¹¹⁴sn Strengthening. See Acts 14:22; 15:32; 18:23.
¹sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
²sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
³tn Here ijdouv (idou) is not translated.
⁴tn LN 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
⁵sn 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 1:10-16; Jub. 30:7-17; m. Qidd. 3.12; m. Yebam. 7.5.
⁶sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
⁷sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
⁸tn For this sense of marturevw (marturew), see BAGD 493 s.v. 2.b.
⁹tn 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.
¹⁰tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
¹¹tn Grk “and taking him he circumcised him.” The participle labwvn (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).
¹²tn The verb perievtemen (perietemen) here may be understood as causative (cf. Wallace, Exegetical Syntax, 411-12) if Paul did not personally perform the circumcision.
¹³tn Or “who lived in the area.”
¹⁴tn 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 second 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 first century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
¹⁵tn Or “cities.”
¹⁶tn BAGD 615 s.v. paradivdwmi 3 has “they handed down to them the decisions to observe Ac 16:4.”
¹⁷tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
¹⁸tn Or “observe” or “follow.”
¹⁹tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase.
²⁰sn Phrygia was a district in central Asia Minor west of Pisidia.
²¹sn 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 first 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.
²²tn Or “forbidden.”
²³tn Or “word.”
²⁴sn Asia in the NT is always 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.
²⁵tn BAGD 406 s.v. katav II.1.b has “to Mysia” here.
²⁶sn Mysia was a province in northwest Asia Minor.
²⁷sn Bithynia was a province in northern Asia Minor northeast of Mysia.
²⁸tn Or “permit” (BAGD 212 s.v. ejavw 1).
²⁹tn Although the normal meaning for parevrcomai (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. BAGD 626 s.v. parevrcomai 2 list some non-biblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
³⁰sn Mysia was a province in northwest Asia Minor.
³¹sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
³²tn 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, kaiv (kai) is not translated here.
³³tn The word “there” is not in the Greek text, but is implied.
³⁴tn The participle levgwn (legwn) is redundant and has not been translated.
³⁵tn Grk “Coming over.” The participle diabav" (diabas) has been translated as a finite verb due to requirements of contemporary English style.
³⁶sn Macedonia was the Roman province of Macedonia in Greece.
³⁷tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
³⁸tn Grk “sought.”
³⁹sn Macedonia was the Roman province of Macedonia in Greece.
⁴⁰tn Or “summoned.”
⁴¹tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
⁴²sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
⁴³tn BAGD 320 s.v. eujqudromevw has (of a ship) “run a straight course”; LN 54.3 has “to sail a straight course, sail straight to.”
⁴⁴sn Samothrace is an island in the northern part of the Aegean Sea.
⁴⁵sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
⁴⁶tn Or perhaps, “a city in the first district” (there are a number of textual variants). LN 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, prwvth th'" merivdo", 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 prwvth th'" merivdo" (prwth th" merido", “first of that district”) as found in Ì74 Í A C Y 33 36 81 181 307 453 610 945 1175 1678 1891 2344. 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 merivdo" as “that” acknowledges that there were other districts in the province of Macedonia.
⁴⁷sn Macedonia was the Roman province of Macedonia in Greece.
⁴⁸sn 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).
⁴⁹tn Grk “and sitting down we began to speak.” The participle kaqivsante" (kaqisante") is translated as a finite verb due to requirements of contemporary English style.
⁵⁰tn The imperfect verb ejlalou'men (elaloumen) is translated as an ingressive imperfect.
⁵¹sn 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).
⁵²tn The word “there” is not in the Greek text, but is implied.
⁵³tn 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, kaiv (kai) is not translated here.
⁵⁴tn On the term translated “purple cloth” see BAGD 694 s.v. porfurovpwli".
⁵⁵sn Thyatira was a city in the province of Lydia in Asia Minor.
⁵⁶tn 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.
⁵⁷tn Although BAGD 714 s.v. prosevcw 1.a.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).
⁵⁸tn Grk “urged us, saying.” The participle levgousa (legousa) is redundant in English and has not been translated.
⁵⁹tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
⁶⁰tn Or “faithful to the Lord.” BAGD 665 s.v. pivsto" 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God pist. tw'/ kurivw/ Ac 16:15.” LN 11.17 has “one who is included among the faithful followers of Christ—‘believer, Christian, follower.’”
⁶¹tn Although BAGD 612 s.v. parabiavzomai has “prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
⁶²tn Grk “Now it happened that.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁶³tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BAGD 728 s.v. puvqwn, originally Puvqwn (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. Foester, 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.
⁶⁴tn 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.
⁶⁵tn Or “masters.”
⁶⁶tn On this term see BAGD 491 s.v. manteuvomai. It was used of those who gave oracles.
⁶⁷tn Grk “crying out, saying”; the participle levgousa (legousa) is redundant in English and has not been translated. The imperfect verb e[krazen (ekrazen) has been translated as a progressive imperfect.
⁶⁸tn Grk “slaves.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
⁶⁹tn Or “a way.”
⁷⁰sn 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.
⁷¹tn Grk “becoming greatly annoyed.” The participle diaponhqeiv" (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 BAGD 187 s.v. diaponevomai.
⁷²tn Grk “and turning.” The participle ejpistrevya" (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
⁷³tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁷⁴tn BAGD 896 s.v. w{ra 2.b has “at that very time, at once, instantly” for the usage in this verse.
⁷⁵tn Or “masters.”
⁷⁶tn On this use of ejrgasiva (ergasia), see BAGD 307 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
⁷⁷tn Grk “was gone, seizing.” The participle ejpilabovmenoi (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
⁷⁸tn On the term e{lkw ({elkw) see BAGD 251 s.v. 1.
⁷⁹tn 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, kaiv (kai) is not translated here.
⁸⁰tn Grk “having brought them.” The participle ejpilabovmenoi (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.”
⁸¹tn BAGD 245 s.v. ejktaravssw has “agitate, throw into confusion” for the meaning of this verb.
⁸²tn Grk “being Jews, and they are proclaiming.” The participle uJpavrconte" (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
⁸³tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
⁸⁴tn Or “acknowledge.”
⁸⁵sn 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).
⁸⁶tn Grk “we being Romans.” The participle ou\sin (ousin) has been translated as a causal circumstantial participle.
⁸⁷tn LN 39.50 has “the crowd joined the attack against them” for sunepevsth (sunepesth) in this verse.
⁸⁸tn Grk “tearing the clothes off them, the magistrates ordered.” The participle perirhvxante" (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 perirhvxante" 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).
⁸⁹tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
⁹⁰tn The infinitive rJabdivzein (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BAGD 733 s.v. rJabdivzw).
⁹¹tn Grk “Having inflicted many blows on them.” The participle ejpiqevnte" (epiqente") has been taken temporally. BAGD 303 s.v. ejpitivqhmi 1.a.b 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.”
⁹²tn Grk “commanding.” The participle paraggeivlante" (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
⁹³tn Or “prison.”
⁹⁴tn LN 6.21 has “stocks” for eij" toV xuvlon (ei" to xulon) here, as does BAGD 549 s.v. xuvlon 2.a. However, it is also possible (as mentioned in LN 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.
⁹⁵tn Grk “praying, were singing.” The participle proseucovmenoi (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
⁹⁶sn 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).
⁹⁷tn The words “the rest of” are not in the Greek text, but are implied.
⁹⁸tn Or perhaps, “chains.” The translation of taV desmav (ta desma) is to some extent affected by the understanding of xuvlon (xulon, “stocks”) in v. 24. It is possible (as mentioned in LN 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.
⁹⁹tn LN 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.
¹⁰⁰tn The additional semantic component “standing” is added (“standing open”) to convey a stative nuance in English.
¹⁰¹sn 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; 24:42).
¹⁰²tn Or “thought.”
¹⁰³tn Grk “But Paul called out with a loud voice, saying.” The dative phrase megavlh/ fwnh'/ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle levgwn (legwn) has not been translated since it is redundant in English.
¹⁰⁴sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
¹⁰⁵tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
¹⁰⁶tn 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.
¹⁰⁷tn Grk “And bringing them outside, he asked.” The participle proagagwvn (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 kaiv (kai) is not translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
¹⁰⁸tn The Greek term (dei', dei) is used by Luke to represent divine necessity.
¹⁰⁹tn Grk “said.”
¹¹⁰sn 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.
¹¹¹tc The majority of manuscripts add “Christ” here (C D E Y 0120 Byz), but the best and earliest witnesses read simply “Lord Jesus” (Ì74^vid Í A B 33 81 vg et alii).
¹¹²tn Grk “And they.” Here kaiv (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.
¹¹³tn 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, kaiv (kai) is not translated here.
¹¹⁴tn Grk “taking them…he washed.” The participle paralabwvn (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
¹¹⁵tn On this phrase BAGD 480 s.v. louvw 1 states, “by washing he freed them from the effects of the blows.”
¹¹⁶tn Here kaiv (kai) has been translated as “then” to indicate the logical sequence.
¹¹⁷sn 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.
¹¹⁸tn Or “immediately.”
¹¹⁹tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
¹²⁰tn 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.
¹²¹tn Or “he was overjoyed.”
¹²²tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
¹²³tn 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.
¹²⁴tn The translation “day is breaking” for hJmevra givnetai (Jhmera ginetai) in this verse is given by BAGD 346 s.v. hJmevra 1.a.
¹²⁵tn On the term translated “magistrates,” see BAGD 770 s.v. strathgov" 1. These city leaders were properly called duoviri, but were popularly known as praetors (strathgoiv, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Barnabas independently. God was at work everywhere.
¹²⁶tn On the term rJabdou'co" (rJabdouco") see BAGD 733 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
¹²⁷tn 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.
¹²⁸tn 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.
¹²⁹tn Grk “So coming out now go in peace.” The participle ejxelqovnte" (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
¹³⁰tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
¹³¹tn Grk “Having us beaten in public.” The participle deivrante" (deirante") has been translated as a finite verb due to requirements of contemporary English style.
¹³²tn Or “in public, uncondemned.” BAGD 29 s.v. ajkatavkrito" has “uncondemned, without a proper trial” for this usage.
¹³³tn The participle uJpavrconta" (Juparconta") is translated as a concessive circumstantial participle.
¹³⁴tn 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.
¹³⁵tn LN 28.71 has “send us away secretly” for this verse.
¹³⁶tn Grk “But they.”
¹³⁷sn 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.
¹³⁸tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
¹³⁹sn 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 non-citizens.
¹⁴⁰tn Grk “and coming, they apologized.” The participle ejlqovnte" (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
¹⁴¹tn Grk “and after.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
¹⁴²tn The verb ejrwvtwn (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
¹⁴³tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
¹tn BAGD 198 s.v. diodeuvw 1 has “go, travel through” for this verse.
²sn Amphipolis. The capital city of the southeastern district of Macedonia (BAGD 47). It was a military post. From Philippi this was about 33 mi (53 km).
³sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
⁴sn 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.
⁵tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
⁶tn Although the word dielevxato (dielexato) 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. While it would also be possible to translate dielevxato as “preached to” here (BAGD 185 s.v. dialevgomai 2), the verb “preach” in contemporary English is more connected with Christian contexts than Jewish ones.
⁷tn BAGD 623 s.v. parativqhmi 2.c has “demonstrate, point out” here.
⁸tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁹sn 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” (dei', dei) shows how divine design and scripture corresponded here.
¹⁰tn The Greek words used here (kaiV o{ti, 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.
¹¹tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn This Jesus…is the Christ. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
¹²tn Or “convinced.”
¹³tn Or “a great crowd.”
¹⁴tn 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6.732-34, 43-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:4, 17; 18:7; 18:13; 19:27.
¹⁵tn 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).
¹⁶tn Grk “becoming jealous.” The participle zhlwvsante" (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).
¹⁷tn Literally ajgorai'o" (agoraio") refers to the crowd in the marketplace, although BAGD 13 s.v. ajgorai'o" gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. LN 15.127 translates the phrase “worthless men from the streets.”
¹⁸tn On this term, which is a NT hapax legomenon, see BAGD 600 s.v. ojclopoievw.
¹⁹tn BAGD 362 s.v. qorubevw 1 has “set the city in an uproar” for the meaning of ejqoruvboun (eqoruboun) in this verse.
²⁰sn The attack took place at Jason’s house because this was probably the location of the new house church.
²¹tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
²²tn BAGD 179 s.v. dh'mo" has “Specif. popular assembly for the transaction of public business: proavgein eij" toVn d. Ac 17:5.”
²³tn See BAGD 794 s.v. suvrw 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).
²⁴tn LN 37.93 defines politavrch" (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 BAGD 686 s.v.).
²⁵tn Or “rebellion.” BAGD 61 s.v. ajnastatovw has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
²⁶tn Or “the empire.” This was a way of referring to the Roman empire (BAGD 561 s.v. oijkoumevnh 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.
²⁷tn 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.
²⁸tn Grk “and they.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
²⁹tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
³⁰tn The word “named” is not in the Greek text, but is supplied for clarity.
³¹sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
³²tn 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. V. 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
³³tn LN 37.93 defines politavrch" (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.’”
³⁴tn 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, kaiv (kai) is not translated here.
³⁵tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
³⁶tn That is, ‘a payment’ or ‘a pledge of security’ (BAGD 374 s.v. iJkanov" 1.c) for which “bail” is the most common contemporary English equivalent.
³⁷sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 70 mi (110 km) west of Thessalonica.
³⁸tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (oi{tine", oitine") has been left untranslated and a new English sentence begun. The participle paragenovmenoi (paragenomenoi) has been taken temporally.
³⁹tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
⁴⁰tn Or “more willing to learn.” LN 27.48 has “the people there were more open-minded than the people in Thessalonica.” BAGD 319 s.v. eujgenhv" 2 has “these were more high-minded than those in Th.,” but this may convey the nuance of arrogance or snobbery to the modern English reader. The point is that they were more receptive to Paul’s message.
⁴¹sn Thessalonica was a city in Macedonia (modern Salonica).
⁴²tn Or “willingly,” “readily”; Grk “with all eagerness.”
⁴³tn 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.
⁴⁴tn This verb (BAGD 56 s.v. diakrivnw) refers to careful examination.
⁴⁵tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase in this verse.
⁴⁶tn 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).
⁴⁷tn Or “respected.”
⁴⁸sn Thessalonica was a city in Macedonia (modern Salonica).
⁴⁹tn 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.
⁵⁰sn 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.
⁵¹tn BAGD 740 s.v. saleuvw 2 has “incite” for saleuvonte" (saleuonte") in Acts 17:13.
sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
⁵²tn Or “stirring up” (BAGD 805 s.v. taravssw 2). The point is agitation.
⁵³tn Grk “to the sea.” Here e{w" ejpiV thVn qavlassan ({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).
⁵⁴tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
⁵⁵sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
⁵⁶tn The genitive absolute construction with the participle ejkdecomevnou (ekdecomenou) has been taken temporally.
⁵⁷tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See LN 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.
⁵⁸tn Or “when he saw.” The participle qewrou'nto" (qewrounto") has been translated as a causal circumstantial participle; it could also be translated as temporal.
⁵⁹tn Although the word dielevgeto (dielegeto) 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. While it is also possible to translate dielevgeto as “was preaching…to” here (BAGD 185 s.v. dialevgomai 2), the verb “preach” in contemporary English is more connected with Christian contexts than Jewish ones.
⁶⁰tn 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6.732-34, 43-44, and the note on the phrase “God-fearing Greeks” in 17:4.
⁶¹tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase in this verse.
⁶²sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 BC. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.
⁶³sn A Stoic was a follower of the philosophy founded by Zeno (342-270 BC), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
⁶⁴tn BAGD 777 s.v. sumbavllw 1.a.a has “converse, confer” here.
⁶⁵tn Grk “saying.”
⁶⁶tn Or “ignorant show-off.” The traditional English translation of spermolovgo" (spermologo") is given in LN 33.381 as “foolish babbler” and BAGD 762 s.v. spermolovgo" states “used non-literally of persons gossip, chatterer, babbler, one who makes his living by picking up scraps, a rag-picker.” However, an alternate view is presented in LN 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.’”
⁶⁷tn The meaning of this phrase is not clear. Literally it reads “strange deities” (BAGD 169 s.v. daimovnion 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural daimonivwn (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
⁶⁸sn This is a parenthetical note by the author.
⁶⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁷⁰tn Or “to the council of the Areopagus.”
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 (LN 93.412; BAGD 105 s.v. !Areio" pavgo"). 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.
⁷¹tn BAGD 547 s.v. xenivzw 2 translates the substantival participle xenivzonta (xenizonta) as “surprising things Ac 17:20.”
⁷²tn 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.
⁷³tn The imperfect verb hujkaivroun (hukairoun) has been translated as a customary or habitual imperfect.
⁷⁴tn BAGD 321 s.v. eujkairevw has “used to spend their time in nothing else than telling Ac 17:21.”
⁷⁵sn This is a parenthetical note by the author. The reference to newness may be pejorative.
⁷⁶tn Grk “standing…said.” The participle zhlwvsante" (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
⁷⁷tn Or “before the council of the Areopagus.”
sn The Areopagus. Traditionally understood as reference to a rocky hill near the Acropolis in Athens, this place may well have been located in the marketplace at the foot of the hill (LN 93.412; BAGD 105 s.v. !Areio" pavgo"). 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.
⁷⁸tn The term deisidaimonestevrou" (deisidaimonesterou") is difficult. It can mean “devout” or “superstitious” (BAGD 173 s.v. deisidaivmwn). 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.
⁷⁹tn BAGD 407 s.v. katav 6 translates the phrase kataV pavnta (kata panta) as “in all respects.”
⁸⁰tn Or “your sanctuaries.” Both BAGD 745 s.v. sevbasma and LN 53.54 give “sanctuary” (place of worship) as an alternate meaning for the word sebavsmata (sebasmata).
⁸¹tn 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”).
⁸²tn BAGD 11 s.v. ajgnoevw 2 has “Abs. o{ ajgnoou'nte" eujsebei'te what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers i[sasin oujk ejkovnte" kaiV levgousin a[konte" sc. toV qei'on = they know and name God without wishing 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.
⁸³tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
⁸⁴tn Or “because he is.” The participle uJpavrcwn (Juparcwn) could be either adjectival, modifying ou|to" (outos, “who is Lord…”) or circumstantial of cause (“because he is Lord…”). Since the participle didouv" (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand uJpavrcwn as adjectival in this context.
⁸⁵sn 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.
⁸⁶tn LN 57.45 has “nor does he need anything more that people can supply by working for him.”
⁸⁷tn Grk “he himself gives to all [people] life and breath and all things.”
⁸⁸sn The one man refers to Adam (the word “man” is understood).
⁸⁹tn Or “mankind.” BAGD 218 s.v. e[qno" 1 has “every nation of mankind Ac 17:26.”
⁹⁰tn Grk “to live over all the face of the earth.”
⁹¹tn BAGD 718 s.v. prostavssw has “‡oiJ^ prostetagmevnoi kairoiv (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.
⁹²tn Grk “the boundaries of their habitation.” LN 80.5 has “fixed limits of the places where they would live” for this phrase.
⁹³tn See BAGD 892 s.v. yhlafavw, which lists “feel (about for), touch, handle, grope after…someone or something” as possible meanings.
⁹⁴sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
⁹⁵tn The participle uJpavrconta (Juparconta) is translated as a concessive circumstantial participle.
⁹⁶tn According to LN 15.1, “A strictly literal translation of kinevw 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 kinouvmeqa as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”
⁹⁷sn This quotation is from Aratus (c. 310-245 BC), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.
⁹⁸tn Or “the divine being.” BAGD 353 s.v. qei'o" 1.b has “divine being, divinity” here.
⁹⁹tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
¹⁰⁰tn Grk “by the skill and imagination of man,” but ajnqrwvpou (anqrwpou) is translated as an attributive genitive.
¹⁰¹tn Or “craftsmanship” (BAGD 814 s.v. tevcnh).
¹⁰²tn Or “thought.” BAGD 266 s.v. ejnquvmhsi" has “thought, reflection, idea” here, but in terms of creativity (as in the context) the imaginative faculty is in view.
¹⁰³tn Or “has deliberately paid no attention to.”
¹⁰⁴tn Or “times when people did not know.”
¹⁰⁵sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
¹⁰⁶tn Or “fixed.”
¹⁰⁷sn The world refers to the whole inhabited earth.
¹⁰⁸tn Or “appointed.” BAGD 581 s.v. oJrivzw 1.b has “of persons appoint, designate, declare: God judges the world…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).
¹⁰⁹tn The participle ajnasthvsa" (anasthsa") indicates means here.
¹¹⁰tn The participle ajkouvsante" (akousante") has been taken temporally.
¹¹¹tn LN 33.408 has “some scoffed (at him) Ac 17:32” for ejcleuvazon (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
¹¹²tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
¹¹³tn Although the Greek word here is ajnhvr (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of a[nqrwpo" (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group. Cf. BAGD 66 s.v. ajnhvr 1.
¹¹⁴tn Grk “joining him, believed.” The participle kollhqevnte" (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.
¹¹⁵tn 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.
¹¹⁶tn 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” (LN 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.
¹¹⁷tn Grk “and a woman”; but this kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
¹tn Grk “After these things.”
²tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
³tn Or “Paul left.”
⁴sn 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.
⁵tn 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, kaiv (kai) is not translated here.
⁶tn Grk “finding.” The participle euJrwvn (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
⁷tn The word “there” is not in the Greek text but is implied.
⁸sn On Aquila and his wife Priscilla see Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19.
⁹sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
¹⁰sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from AD 41-54. The edict expelling the Jews from Rome was issued in AD 49 (Suetonius, Claudius 25.4).
¹¹tn Or “to leave.”
¹²tn Or “went to.”
¹³tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (e[menen and hjrgavzeto, emenen and hrgazeto) it relates (by implication) to both of them.
¹⁴tn On the term translated “tentmakers,” see BAGD 755 s.v. sknhopoiov". Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
¹⁵sn This is a parenthetical note by the author.
¹⁶tn Although the word dielevgeto (dielegeto) 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. While it is also possible to translate dielevgeto as “was preaching” here (BAGD 185 s.v. dialevgomai 2), the verb “preach” in contemporary English is more connected with Christian contexts than Jewish ones.
¹⁷tn 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 e[peiqen (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 e[peiqen. The verb e[peiqen has been translated as a conative imperfect.
¹⁸tn Grk “came down.”
¹⁹sn Macedonia was the Roman province of Macedonia in Greece.
²⁰tn BAGD 789 s.v. sunevcw 6 states, “suneivceto tw'/ lovgw/ (Paul) was wholly absorbed in preaching Ac 18:5 (EHenschel, Theologia Viatorum 2, ’50, 213-15) in contrast with the activity cited in vs. 3.” The imperfect suneivceto (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.
²¹tn BAGD 186 s.v. diamartuvromai 2 has “testify (of), bear witness (to) solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
²²tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
²³tn 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.
²⁴tn The participle blasfhmouvntwn (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.
²⁵tn Grk “shaking out his clothes, he said to them.” LN 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 ejktinaxavmeno" (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.”
²⁶sn 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).
²⁷tn Or “innocent.” BAGD 388 s.v. kaqarov" 3.a has “guiltless Ac 18:6.”
²⁸tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
²⁹tn Grk “Then leaving from there he went.” The participle metabav" (metabas) has been translated as a finite verb due to requirements of contemporary English style.
³⁰tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
³¹tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been added for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle sebomevnou (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 Jewish proselyte. See further K. G. Kuhn, TDNT 6.732-34, 43-44.
sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
³²tn That is, ‘the official in charge of the synagogue’; ajrcisunavgwgo" (arcisunagwgo") refers to the “president of a synagogue” (so BAGD 113 s.v. and LN 53.93).
³³tn 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 that 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.
³⁴sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts10:9-16 and 16:9-10 for other accounts of visions.
³⁵tn BAGD 546 s.v. nuvx 1.c has “W. prep. ejn n. at night, in the night…Ac 18:9.”
³⁶tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
³⁷tn BAGD 303 s.v. ejpitivqhmi 2.b has “set upon, attack” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
³⁸tn Or “injure.”
³⁹tn The word “there” is not in the Greek text, but is implied.
⁴⁰tn BAGD 258 s.v. ejn I.4, “to denote a rather close relation—a. among, in.” However, it is also possible that ejn (en) followed by the dative here stands for the ordinary dative (“to them”), BAGD 261 s.v. ejn IV.4.
⁴¹sn Gallio was proconsul of Achaia from AD 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (Sylloge Inscriptionum Graecarum 2.3 no. 8, ed. W. Dittenberger). Thus the event mentioned here is probably to be dated July-October AD 51.
⁴²sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
⁴³sn Achaia was a Roman province created in 146 BC that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
⁴⁴tn Grk “with one accord.”
⁴⁵tn Although BAGD 140 s.v. bh'ma 2 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 (bh'ma, 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.
⁴⁶tn Or “inciting.”
⁴⁷tn Grk “worship God contrary to.” BAGD 611 s.v. parav III.6 has “adversative 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 worshipping 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.
⁴⁸tn Grk “about to open his mouth” (an idiom).
⁴⁹tn BAGD 733 s.v. rJa/diouvrghma has “prank, roguish trick, but also of more serious misdeeds, knavery, crime…serious piece of villainy Ac 18:14 (w. ajdivkhma).”
⁵⁰tn According to BAGD 66 s.v. ajnevcw 2 this is a legal technical term: “Legal t.t. accept a complaint kataV lovgon a]n ajnescovmhn uJmw'n I would have been justified in accepting your complaint Ac 18:14.”
⁵¹tn Grk “accepting your complaint, O Jews.”
⁵²tn Or “dispute.”
⁵³tn Grk “see to it” (an idiom).
⁵⁴tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
⁵⁵tn 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 ajphvlasen (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.
⁵⁶sn See the note on the term judgment seat in 18:12.
⁵⁷tn That is, ‘the official in charge of the synagogue’; ajrcisunavgwgo" (arcisunagwgo") refers to the “president of a synagogue” (so BAGD 113 s.v. and LN 53.93).
⁵⁸tn The imperfect verb e[tupton (etupton) has been translated as an ingressive imperfect.
⁵⁹sn See the note on the term judgment seat in 18:12.
⁶⁰tn LN 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.
⁶¹tn The participle prosmeivna" (prosmeina") is taken temporally.
⁶²tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ajpotaxavmeno" (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.
⁶³tn Grk “Syria, and with him.”
⁶⁴tn Or “Aquila, who.” The relationship of the participle keiravmeno" (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 *Akuvla" (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.
⁶⁵tn 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).
⁶⁶tn 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.
⁶⁷sn 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, Jewish War 2.3.13 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.
⁶⁸sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 BC control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in AD 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.
⁶⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
⁷⁰tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
⁷¹tn Grk “going”; the participle eijselqwvn (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
⁷²tn Although the word dielevgeto (dielegeto) 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. While it is also possible to translate dielevgeto as “was preaching” here (BAGD 185 s.v. dialevgomai 2), the verb “preach” in contemporary English is more connected with Christian contexts than Jewish ones.
⁷³sn 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.
⁷⁴tn Or “but took leave of.”
⁷⁵tn Grk “and saying”; the participle eijpwvn (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle eijpwvn has been translated as a finite verb due to requirements of contemporary English style.
⁷⁶tn Or “will return.”
⁷⁷tn The participle qevlonto" (qelontos), a genitive absolute construction, has been translated as a conditional circumstantial participle. Again Paul acts in dependence on God.
⁷⁸tn 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.
⁷⁹tn BAGD 422 s.v. katevrcomai 1, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…e[i" ti at someth. a harbor 18:22; 21:3; 27:5.”
⁸⁰sn 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).
⁸¹tn Grk “going up and greeting.” The participles ajnabav" (anabas) and ajspasavmeno" (aspasameno") are translated as finite verbs due to requirements of contemporary English style.
⁸²tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ajnabav" (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (katevbh, 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.
⁸³sn 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).
⁸⁴tn Grk “Having spent”; the participle poihvsa" (poihsas) is taken temporally.
⁸⁵sn 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 first 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
⁸⁶sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
⁸⁷tn Or “was a learned man.” In this verse lovgio" (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (LN 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,” LN 27.20, see also BAGD 476 s.v. lovgio" 1, 2 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.
⁸⁸tn Grk “powerful.” BAGD 208 s.v. dunatov" 1.a.b has “in the Scriptures = well-versed 18:24.”
⁸⁹tn Or “had been taught.”
⁹⁰tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BAGD 337 s.v. zevw).
⁹¹tn Grk “the things.”
⁹²tn Grk “knowing”; the participle ejpistavmeno" (epistameno") has been translated as a concessive circumstantial participle.
⁹³tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
⁹⁴sn 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.
⁹⁵tn BAGD 717 s.v. proslambavnw 2.a has “take aside tinav someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
⁹⁶tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
⁹⁷sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 BC and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
⁹⁸tn Grk “encouraging [him], the brothers wrote.” The participle protreyavmenoi (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.
⁹⁹tn 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.
¹⁰⁰tn 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.
¹⁰¹tn Or “vehemently.” BAGD 327 s.v. eujtovnw" has “powerfully, vigorously, vehemently…euj. diakatelevgcesqaiv tini refute someone vigorously Ac 18:28.”
¹⁰²tn LN 33.442 translates the phrase toi'" *Ioudaivoi" diakathlevgceto dhmosiva/ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On the term dhmovsio" (dhmosio") see BAGD 179 s.v. 2.
¹⁰³tn 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).
¹⁰⁴tn 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 (toVn cristovn, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
¹tn Grk “It happened that while.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
²tn Or “interior.”
³tn BAGD 77 s.v. ajnwterikov" has “taV aj. mevrh the upper, i.e., inland country, the interior Ac 19:1.”
⁴tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
⁵tn The word “there” is not in the Greek text but is implied.
⁶tn The participle pisteuvsante" (pisteusante") is taken temporally.
⁷tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
⁸tn The use of ajllav (alla) is ascensive and involves an ellipsis (BAGD 38 s.v. ajllav 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.
⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹⁰tn Grk “they said.”
¹¹tn Grk the one after him.” 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).
¹²tn Or “laid.”
¹³sn 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.
¹⁴tn The imperfect verb ejlavloun (elaloun) has been translated as an ingressive imperfect.
¹⁵tn The imperfect verb ejprofhvteuon (eprofhteuon) has been translated as an ingressive imperfect.
¹⁶sn This is a parenthetical note by the author.
¹⁷tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹⁸tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle eijselqwvn (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
¹⁹tn Or “boldly.”
²⁰tn Although the participle dialegovmeno" (dialegomeno") is frequently translated “arguing,” 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. While it is also possible to translate dielevgeto (dielegeto) as “was preaching…to” here (BAGD 185 s.v. dialevgomai 2), the verb “preach” in contemporary English is more connected with Christian contexts than Jewish ones.
²¹tn Or “addressing them persuasively.” The two participles dialegovmeno" and peivqwn (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
²²sn 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.
²³tn BAGD 898 s.v. wJ" IV.b lists this as a temporal conjunction.
²⁴tn Or “some became hardened.” See BAGD 756 s.v. sklhruvnw 2, also Acts 7:51-53.
²⁵tn Or “speaking evil of.” BAGD 397 s.v. kakologevw has “speak evil of, revile, insult…tiv someth. thVn oJdovn the Way (i.e. Christianity) Ac 19:9.”
²⁶sn 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).
²⁷tn Grk “leaving them, he took.” The participle ajpostav" (apostas) has been translated as a finite verb due to requirements of contemporary English style.
²⁸tn The words “with him” are not in the Greek text, but are implied.
²⁹tn Although the participle dialegovmeno" (dialegomeno") is frequently translated “arguing,” 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, especially as those who accompanied Paul in his withdrawal to the lecture hall of Tyrannus are described as disciples. 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. While it is also possible to translate dielevgeto (dielegeto) as “was preaching…to” here (BAGD 185 s.v. dialevgomai 2), the verb “preach” in contemporary English is more connected with Christian contexts than Jewish ones.
³⁰tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase in this verse.
³¹tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BAGD 798 s.v. scolhv). Although BAGD gives the meaning “school,” LN 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.”
³²sn The expression all who lived in Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region. Asia in the NT is always 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.
³³tn BAGD 829 s.v. tugcavnw 2.d, “dunavmei" ouj taV" tucouvsa" extraordinary miracles Ac 19:11.”
³⁴tn Or “skin” (the outer surface of the body).
³⁵tn Or “were taken.” It might be that as word went out into the region that since the sick cold not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably facecloths for wiping perspiration (see BAGD 759 s.v. soudavrion) while the “aprons” might be material worn by workmen (BAGD 751 s.v. simikivnqion).
³⁶tn The words “of them” are not in the Greek text, but are implied.
³⁷tn Grk “some Jewish exorcists who traveled about.” The adjectival participle periercomevnwn (periercomenwn) has been translated as “itinerant.”
³⁸tn Grk “to name the name.”
³⁹tn Grk “who had.” Here e[cw (ecw) is used of demon possession, a common usage according to BAGD 332 s.v. e[cw I.2.e.a.
⁴⁰sn The expression I sternly warn you means “I charge you as under oath.”
⁴¹tn Grk “a certain Sceva.”
⁴²sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
⁴³tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
⁴⁴tn Grk “Jesus I know about.” Here jIhsou'n (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
⁴⁵tn BAGD 300 s.v. ejpivstamai 2 has “know, be acquainted with tinav…toVn Pau'lon Ac 19:15. Here the translation “be acquainted with” was used to differentiate with the previous phrase which has ginwvskw (ginwskw).
⁴⁶sn 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.
⁴⁷tn Grk “in whom the evil spirit was.”
⁴⁸tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ejfalovmeno" (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. LN 15.239 has “ejfalovmeno" oJ a[nqrwpo" ejp* aujtouv" ‘the man jumped on them’ Ac 19:16.”
⁴⁹tn Grk “and beating them all into submission.” The participle katakurieuvsa" (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 before the true work of God.
⁵⁰tn BAGD 383 s.v. ijscuvw 3 has “win out, prevail…katav tino" over, against someone Ac 19:16.”
⁵¹tn Grk “fell on.” BAGD 297 s.v. ejpipivptw 2 has “fovbo" ej. ejpiv tina fear came upon someone…Ac 19:17.”
⁵²tn Or “exalted.”
⁵³tn Grk “came”; the word “forward” is added in the translation to clarify the meaning and to conform to the contemporary English idiom.
⁵⁴tn Or “confessing and disclosing their deeds.” BAGD 51 s.v. ajnaggevllw 2 has “W. ejxomologei'sqai: aj. taV" pravxei" aujto'n 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.
⁵⁵tn BAGD 374 s.v. iJkanov" 1.c has “in large numbers, many” for iJkanoiv (Jikanoi) in this verse.
⁵⁶tn On this term see BAGD 646 s.v. perivergo" 2.
⁵⁷tn Or “scrolls.”
⁵⁸tn Or “burned them up publicly.” LN 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
⁵⁹tn Grk “and when.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
⁶⁰tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BAGD 105 s.v. ajraguvrion 2.c states, “ajrgurivou muriavda" pevnte 50,000 (Attic silver) drachmas (each worth normally 18 to 20 cents, eight or nine pence) Ac 19:19.” Another way to express the value would be in sheep: one drachma could buy one sheep. So this many could by quite 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 8,300 weeks of labor. The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
⁶¹tn The imperfect verb hu[xanen (huxanen) has been translated as a progressive imperfect, as has the following verb i[scuen (iscuen).
⁶²sn 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.
⁶³tn Grk “all these things had been fulfilled.”
⁶⁴tn Grk “Paul purposed in [his] spirit” (an idiom). According to BAGD 816 s.v. tivqhmi II.1.c the entire idiom means ‘to resolve’ (or ‘decide’): “e[qeto oJ Pau'lo" ejn tw'/ pneuvmati w. inf. foll. Paul resolved 19:21.”
⁶⁵sn Macedonia was the Roman province of Macedonia in Greece.
⁶⁶sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
⁶⁷tn 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 eijpwvn (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
⁶⁸sn This is the first time Rome is mentioned. Paul realized the message of Christianity could impact that society even at its heights.
⁶⁹tn The aorist participle ajposteivla" (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ejpevscen, epescen).
⁷⁰tn Grk “two of those who ministered to him.”
⁷¹sn Macedonia was the Roman province of Macedonia in Greece.
⁷²sn Asia in the NT is always 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.
⁷³tn Grk “There happened at that time.” The introductory phrase ejgevneto (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.
⁷⁴tn BAGD 406 s.v. katav II.2.a, “in definite indications of time…Of the past: k. ejkei'non toVn kairovn at that time, then…Ac 12:1; 19:23.”
⁷⁵tn Grk “no little disturbance” (an idiom; see BAGD 805 s.v. tavraco" 2).
⁷⁶sn The Way refers to the Christian movement (Christianity).
⁷⁷tn BAGD 533 s.v. naov" 1.c states: “Specif. of pagan temples: of Artemis at Ephesus 19:24; but here, beside iJerovn vs. 27…naov" can be understood in the more restricted sense shrine, where the image of the goddess stood.”
⁷⁸sn 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.
⁷⁹tn Grk “brought not a little business” (an idiom).
⁸⁰ 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.
⁸¹tn Grk “gathering.” The participle sunaqroivsa" (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
⁸²tn 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.
⁸³sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
⁸⁴tn Another possible meaning is “that this business is an easy way for us to earn a living.”
⁸⁵tn Grk “persuading.” The participle peivsa" (peisa") has been translated as a finite verb due to requirements of contemporary English style.
⁸⁶tn Or “misled.”
⁸⁷tn BAGD 374 s.v. iJkanov" 1.a has “o[clo" a large crowd…Ac 11:24, 26; 19:26.”
⁸⁸sn Asia in the NT is always 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.
⁸⁹tn The participle levgwn (legwn) has been regarded as indicating instrumentality.
⁹⁰tn 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.
⁹¹tn Or “come under public criticism.” BAGD 83 s.v. ajpelegmov" has “come into disrepute Ac 19:27.”
⁹²sn 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.
⁹³tn BAGD 476 s.v. logivzomai 1.b has “eij" oujqeVn logisqh'nai be looked upon as nothing…Ac 19:27.”
⁹⁴sn Asia in the NT is always 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.
⁹⁵tn Or “her magnificence.” BAGD 386 s.v. kaqairevw 2.b has “kaqairei'sqai th'" megaleiovthto" aujth'" suffer the loss of her magnificence Ac 19:27”; LN 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.
⁹⁶tn 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, kaiv (kai) is not translated here.
⁹⁷tn Grk “And hearing.” The participle ajkouvsante" (akousante") has been taken temporally.
⁹⁸tn 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).
⁹⁹tn Grk “and began shouting, saying.” The imperfect verb e[krazon (ekrazon) has been translated as an ingressive imperfect. The participle levgonte" (legontes) is redundant in English and has not been translated.
¹⁰⁰sn 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.
¹⁰¹tn 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, kaiv (kai) is not translated here.
¹⁰²tn LN 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BAGD 775 s.v. suvgcusi" has “confusion, tumult.”
¹⁰³tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
¹⁰⁴sn 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.
¹⁰⁵tn Grk “to the theater with one accord.”
¹⁰⁶tn Or “enter the crowd.” According to BAGD 179 s.v. dh'mo", “Specif. popular assembly for the transaction of public business: …eijselqei'n eij" toVn d. go into the assembly 19:30…though it is poss. that crowd is the meaning in all pass. in Ac.”
¹⁰⁷tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
¹⁰⁸tn Grk “sending”; the participle pevmyante" (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
¹⁰⁹tn 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.
¹¹⁰tn BAGD 193 s.v. divdwmi 6 has “In another sense go, venture (cf. our older ‘betake oneself’) somewhere…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
¹¹¹tn Or “had assembled.”
¹¹²tn Or “Some of the crowd gave instructions to.”
¹¹³tn The words “it was about” are not in the Greek text but are implied; *Alevxandron (Alexandron) is taken to be an accusative of general reference.
¹¹⁴tn BAGD 702 s.v. probavllw 1 has “put forward, cause to come forward…tinav someone…push someone forward to speak in the theater…Ac 19:33.”
¹¹⁵tn Or “motioning.”
¹¹⁶sn 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.
¹¹⁷tn Or “before the crowd.” According to BAGD 179 s.v. dh'mo", “Specif. popular assembly for the transaction of public business: …ajpologei'sqai tw'/ d. make a defense before the assembly vs. 33, though it is poss. that crowd is the meaning in all pass. in Ac.”
¹¹⁸tn Grk “But recognizing.” The participle ejpignovnte" (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
¹¹⁹tn Grk “[they shouted] with one voice from all of them” (an idiom).
¹²⁰sn 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).
¹²¹sn 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.
¹²²tn Or “clerk.” The “scribe” (grammateuv", grammateu") was the keeper of the city’s records.
¹²³tn This is a generic use of a[nqrwpo" (anqrwpo").
¹²⁴tn See BAGD 537 s.v. newkovro". The city is described as the “warden” or “guardian” of the goddess and her temple.
¹²⁵sn 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.
¹²⁶tn 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.
¹²⁷tn Grk “these things.”
¹²⁸tn The genitive absolute construction with the participle o[ntwn (ontwn) is translated as a causal circumstantial participle. On the term translated “indisputable” (“not to be contradicted”) see BAGD 51 s.v. ajnantivrrhto".
¹²⁹tn Grk “it is necessary that you be quiet.”
¹³⁰tn LN 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.
¹³¹tn Or perhaps, “desecrators of temples.”
¹³²sn 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.
¹³³tn BAGD 477 s.v. lovgo" 1.a.e has “e[cein prov" tina lovgon have a complaint against someone…19:38.”
¹³⁴tn LN 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
¹³⁵tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
¹³⁶tn Or “anything more than this.”
¹³⁷tn Or “resolved.”
¹³⁸tn Or “in a legal meeting of the citizens.” LN 30.81 has “ejn th'/ ejnnovmw/ ejkklhsiva/ ejpiluqhvsetai ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
¹³⁹tn Grk “For indeed.” The ascensive force of kaiv (kai) would be awkward to translate here.
¹⁴⁰tn The term translated “rioting” refers to a revolt or uprising (BAGD 764 s.v. stavsi" 2, 3). This would threaten Roman rule and invite Roman intervention.
¹⁴¹tn 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.
¹⁴²tn Or “commotion.” BAGD 795 s.v. sustrofhv 1 gives the meaning “disorderly or seditious gathering, commotion…Ac 19:40.”
¹⁴³tn 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, kaiv (kai) is not translated here.
¹⁴⁴tn Grk “And saying.” The participle eijpwvn (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
¹⁴⁵tn Grk “these things.”
¹⁴⁶sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
¹tn Or “exhorting.”
²tn Or “and taking leave of them.”
³sn Macedonia was the Roman province of Macedonia in Greece.
⁴tn BAGD 506 s.v. mevro" 1.b.g gives the meanings “the parts of a country, region, district,” but the use of “district” in this context probably implies too much specificity.
⁵tn Grk “and encouraging them with many words.” The participle parakalevsa" (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
⁶tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
⁷tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BAGD 251 s.v. &Ellav").
⁸tn BAGD 682 s.v. poievw I.1.e.d, “w. an acc. of time spend, stay.”
⁹tn The participle benomevnh" (benomenh") has been translated as a causal circumstantial participle. LN 30.71 has “ejpiboulh'" aujto'/ uJpoV tw'n *Ioudaivwn ‘because the Jews had made a plot against him’ Ac 20:3.”
¹⁰sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
¹¹tn BAGD 501 s.v. mevllw 1.c.g has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30.”
¹²tn BAGD 53 s.v. ajnavgw 3 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.
¹³tn BAGD 160 s.v. givnomai II.2.a has “ejgevneto gnwvmh" he decided Ac 20:3.”
¹⁴sn Macedonia was the Roman province of Macedonia in Greece.
¹⁵tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
¹⁶sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 70 mi (112 km) from Thessalonica.
¹⁷tn Grk “of the Thessalonians.”
¹⁸tn Grk “and Gaius,” but this kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
¹⁹sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
²⁰tn Grk “the Asians Tychicus and Trophimus.”
sn Asia in the NT is always 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 variety of regions and cities mentioned in the list of Paul’s colleagues testifies to the success of his ministry.
²¹tn Grk “These, having gone on ahead, were waiting.” The participle proelqovnte" (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
²²sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
²³sn 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.
²⁴sn 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).
²⁵tn BAGD 128 s.v. a[cri 1.a has “a[. hJmerw'n pevnte within five days Ac 20:6.”
²⁶tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
²⁷sn 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).
²⁸sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
²⁹tn Or “assembled.”
³⁰tn The verb dialevgomai (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 dielevgeto (dielegeto) as “began to speak” here (BAGD 185 s.v. dialevgomai 2, “also simply speak, preach”) although BAGD classifies the meaning two verses later (Acts 20:9) under dialevgomai 1, “discuss, conduct a discussion.” The imperfect verb dielevgeto has been translated as an ingressive imperfect.
³¹tn BAGD 501 s.v. mevllw 1.c.g has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30.”
³²tn Or “prolonged.”
³³tn More commonly lampav" (lampa") means “torch”, but here according to BAGD 465 s.v. lampav" 2, “lamp w. a wick and space for oil.”
³⁴sn This is best taken as a parenthetical note by the author.
³⁵tn This window was probably a simple opening in the wall (see also BAGD 366 s.v. quriv").
³⁶tn Grk “sinking into a deep sleep.” BAGD 420 s.v. katafevrw 3 has “u{pnw/ baqei' sink into a deep sleep…Ac 20:9a.” The participle kataferovmeno" (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
³⁷tn The participle dialegomevnou (dialegomenou) has been taken temporally.
³⁸tn BAGD 420 s.v. katafevrw 3 has “katenecqeiV" ajpoV tou' u[pnou overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
³⁹tn Grk “going down.” The participle katabav" (katabas) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁰tn BAGD 297 s.v. ejpipivptw 1.b has “ejpevpesen aujtw'/ he threw himself upon him Ac 20:10.”
⁴¹tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
⁴²tn BAGD 779 s.v. sumperilambavnw has “embrace, throw one’s arms around 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.
⁴³tn Grk “for his life is in him” (an idiom).
⁴⁴tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
⁴⁵tn Grk “going back upstairs.” The participle ajnabav" (anabas) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁶tn Grk “talking with them.” The participle oJmilhvsa" (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁷tn Grk “were not to a moderate degree” (an idiom). LN 78.11 states: “metrivw": a moderate degree of some activity or state—‘moderately, to a moderate extent.’ h[gagon deV toVn pai'da zw'nta, kaiV pareklhvqhsan ouj metrivwq" ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase ouj metrivw", literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’
⁴⁸tn Grk “going on ahead.” The participle proelqovnte" (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
⁴⁹tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
⁵⁰sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
⁵¹tn BAGD 501 s.v. mevllw 1.c.g has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30.”
⁵²tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle diatetagmevno" (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BAGD 189 s.v. diatavssw has “ou{tw" diatetagmevno" h\n he had arranged it so Ac 20:13.” LN 15.224 has “‘he told us to do this.”
⁵³tn 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.”
⁵⁴tn BAGD 501 s.v. mevllw 1.c.g has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30.”
⁵⁵tn Or “there on foot.”
⁵⁶sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
⁵⁷tn Grk “taking him aboard, we.” The participle ajnalabovnte" (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
⁵⁸sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
⁵⁹tn Grk “setting sail from there.” The participle ajpopleuvsante" (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
⁶⁰tn 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.
⁶¹tn Or “crossed over to,” “arrived at.” LN 54.12 has “parabavllw: (a technical, nautical term) to sail up to or near—‘to approach, to arrive at, to sail to.’ parebavlomen eij" Savmon ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
⁶²sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
⁶³sn 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).
⁶⁴tn Grk “so that he might not have to spend time.” LN 67.79 has “o{pw" mhV gevnhtai aujtw'/ cronotribh'sai ejn th'/ *Asiva/ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
⁶⁵sn Asia in the NT is always 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.
⁶⁶tn Or “was eager.”
⁶⁷tn Grk “if it could be to him” (an idiom).
⁶⁸sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
⁶⁹tn 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.
⁷⁰tn The words “to him” are not in the Greek text but are implied. LN 33.311 has for the verb metakalevomai (metakaleomai) “to summon someone, with considerable insistence and authority—‘to summon, to tell to come.’”
⁷¹tn 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.
⁷²tn Or “I arrived.” BAGD 289 s.v. ejpibaivnw 2, “set foot in…eij" t. *Asivan set foot in Asia Ac 20:18. However, LN 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
⁷³sn Asia in the NT is always 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.
⁷⁴sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
⁷⁵sn These plots are mentioned in Acts 9:24; 20:13.
⁷⁶tn Or “declaring.”
⁷⁷tn Or “profitable.” BAGD 780 s.v. sumfevrw 2.b has “taV sumfevronta what is good for you Ac 20:20, but the other complex of meaning (s.v. 2, “help, confer a benefit, be advantageous or profitable or useful”) is equally possible in this context.
⁷⁸tn Or “openly.”
⁷⁹tn BAGD 186 s.v. diamartuvromai 2 has “testify (of), bear witness (to) solemnly (orig. under oath)…of repentance to Jews and Gentiles Ac 20:21.”
⁸⁰tc Several manuscripts add the word “Christ” at the end of this verse. This word is omitted in B Y 614 Byz^pt and a few versions and fathers; it is included in Ì74 Í C E 33 36 181 307 453 610 945 1175 1409 1678 1739 1891 2344 2464 Byz^pt and a number of versions. Although internal evidence is apparently on the side of the omission (in Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book, “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion), the inclusion is supported by earlier and better manuscripts. The omission may possibly be accounted for by homoioteleuton, for “Jesus Christ” was written as nomina sacra, but in such instances the first word would usually be skipped over rather than the second. Thus, the shorter reading is to be slightly preferred.
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.
⁸¹tn Here ijdouv (idou) is not translated.
⁸²tn Grk “bound.”
⁸³sn 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).
⁸⁴tn BAGD 784 s.v. sunantavw 2 has toV ejn aujth'/ sunanthvsonta ejmoiV mhV eijdwv" without knowing what will happen to me there Ac 20:22.”
⁸⁵tn BAGD 669 s.v. plhvn 1.d and 2 “phhVn o{ti except that…Ac 20:23.”
⁸⁶tn The verb diamartuvromai (diamarturomai) can mean “warn” (BAGD 186 s.v. diamartuvromai 1 “charge, warn, adjure…w. dat. of the pers. addressed”) and this meaning better fits the context here, although BAGD categorizes Acts 20:23 under the meaning “testify (of), bear witness (to) solemnly” (s.v. 2).
⁸⁷tn The Greek text here reads kataV povlin (kata polin).
⁸⁸tn Grk “saying that,” but the participle levgon (legon) is redundant in English and has not been translated.
⁸⁹tn Grk “bonds.”
⁹⁰tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
⁹¹tn Grk “soul.”
⁹²tn Or “I do not consider my life worth a single word.” According to BAGD 477 s.v. lovgo" 1.a.a, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., oujdenoV" lovgou poiou'mai thVn yuchVn timivan, may well mean: I do not consider my life worth a single word (cf. lovgou a[xion [a[xio" 1a] and our ‘worth mention’).”
⁹³tn BAGD 898 s.v. wJ" IV.3.a, “as a final particle, denoting purpose—a. w. subjunctive…wJ" teleiwvsw in order that I might finish Ac 20:24.”
⁹⁴tn Grk “course.” See LN 42.26, “(a figurative extension of meaning of drovmo" ‘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.
⁹⁵tn Or “to the gospel.”
⁹⁶tn Here ijdouv (idou) is not translated.
⁹⁷tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
⁹⁸sn 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.
⁹⁹tn Grk “will see my face” (an idiom for seeing someone in person).
¹⁰⁰tn Or “testify.”
¹⁰¹tn Grk “clean, pure,” thus “guiltless” (BAGD 388 s.v. kaqarov" 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.
¹⁰²tn That is, ‘that if any of you should be lost, I am not responsible’ (an idiom). According to LN 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.
¹⁰³tn Or “did not avoid.” BAGD 847 s.v. uJpostevllw 2.b has “shrink from, avoid because of fear…ouj gaVr uJpesteilavmhn tou' mhV ajnaggei'lai I did not shrink from proclaiming Ac 20:27”; LN 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.”
¹⁰⁴tn Or “proclaiming,” “declaring.”
¹⁰⁵tn Or “plan.”
¹⁰⁶tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
¹⁰⁷tn Grk “in which.”
¹⁰⁸tn Or “guardians.” BAGD 299 s.v. ejpivskopo" 2, “superintendent, guardian, bishop Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
¹⁰⁹tn Or “acquired.”
¹¹⁰tn 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).
¹¹¹tn Grk “after my departure.”
¹¹²tn That is, people like fierce wolves. See BAGD 134 s.v. baruv" 2.d on the term translated “fierce” (“cruel, savage”). The battle that will follow would be a savage one.
¹¹³tn Grk “from among yourselves.”
¹¹⁴tn The Greek term here is ajnhvr (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.
¹¹⁵tn Grk “speaking crooked things”; BAGD 189 s.v. diastrevfw 1.b has “lalei'n diestrammevna 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.
¹¹⁶tn Or “be watchful.”
¹¹⁷tn Or “admonishing.”
¹¹⁸tn Or “commend.” BAGD 623 s.v. parativqhmi 2.b.b has “tinav tini entrust someone to the care or protection of someone…Of divine protection parevqento aujtouV" tw'/ kurivw/ Ac 14:23; cf. 20:32.”
¹¹⁹tn Grk “word.”
¹²⁰tn Grk “the message of his grace, which.” The phrase tw'/ dunamevnw/ oijkodomh'sai… (tw dunamenw oikodomhsai…) refers to tw'/ lovgw (tw logw)/, not th'" cavrito" (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.
¹²¹tn Traditionally, “coveted.” BAGD 293 s.v. ejpiqumevw has “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.
¹²²tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
¹²³sn The expression By all these things means “In everything I did.”
¹²⁴tn Or “must assist.”
¹²⁵tn Or “the sick.” See Eph 4:28.
¹²⁶sn 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.
¹²⁷tn 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, kaiv (kai) is not translated here.
¹²⁸tn Grk “kneeling down…he prayed.” The participle qeiv" (qeis) has been translated as a finite verb due to requirements of contemporary English style.
¹²⁹tn Grk “weeping a great deal,” thus “loudly” (BAGD 374 s.v. iJkanov" and 433 s.v. klauqmov").
¹³⁰tn Grk “fell on Paul’s neck” (an idiom, see BAGD 825 s.v. travchlo").
¹³¹sn 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.
¹³²tn Or “pained.”
¹³³tn Grk “by the word that he had said.”
¹³⁴tn Grk “to see his face” (an idiom for seeing someone in person).
¹³⁵tn BAGD 709 s.v. propevmpw 1 has “they accompanied him to the ship Ac 20:38.”
¹tn Grk “It happened that when.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
²sn 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.
³tn BAGD 98 s.v. ajpospavw 3 has “pass. aj. ajpov tino" be parted fr. someone Ac 21:1”; but LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
⁴tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
⁵tn BAGD 320 s.v. eujqudromevw has (of a ship) “run a straight course”; LN 54.3 has “to sail a straight course, sail straight to.”
⁶sn Cos was an island in the Aegean Sea.
⁷sn Rhodes was an island off the southwestern coast of Asia Minor.
⁸sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
⁹tn Grk “and finding.” The participle euJrovnte" (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 kaiv (kai) is not translated here. Instead a new English sentence is begun in the translation.
¹⁰sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
¹¹tn Grk “going aboard, we put out to sea.” The participle ejpibavnte" (epibante") has been translated as a finite verb due to requirements of contemporary English style.
¹²tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
¹³sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
¹⁴sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
¹⁵tn BAGD 422 s.v. katevrcomai 1, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…e[i" ti at someth. a harbor 18:22; 21:3; 27:5.”
¹⁶sn 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.
¹⁷tn BAGD 65 s.v. ajneurivskw has “look or search for (w. finding presupposed)…touV" maqhtav" 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 ajneurovnte" (aneuronte") has been taken temporally.
¹⁸tn BAGD 124 s.v. aujtou', “adv. of place…there Ac 21:4.”
¹⁹tn The imperfect verb e[legon (elegon) has been taken iteratively.
²⁰sn 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.
²¹tn BAGD 289 s.v. ejpibaivnw places Ac 21:4 under 1, “go up or upon, mount, board…ploivw/…Ac 27:2. Abs. go on board, embark…21:1 D, 2.—So perh. also ej. eij" *Ierosovluma embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BAGD notes, however, “But this pass. may also belong to 2. 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.
²²tn Grk “It happened that when.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
²³tn Grk “When our days were over.” LN 67.71 has “o{te deV ejgevneto hJma'" ejxartivsai taV" hJmevra" ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
²⁴tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle propempovntwn (propempontwn) translated as a finite verb.
²⁵tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
²⁶sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
²⁷tn BAGD 81 s.v. ajpaspavzomai has “take leave of, say farewell to tinav someone…ajphspasavmeqa ajllhvlou" we said farewell to one another Ac 21:6.”
²⁸sn These words are part of v. 5 in the standard critical Greek text.
²⁹tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been translated as “then” to indicate the logical sequence.
³⁰tn Grk “to their own”; the word “homes” is implied.
³¹sn Tyre was a city and seaport on the coast of Phoenicia.
³²sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
³³tn Grk “On the next day leaving, we came.” The participle ejxelqovnte" (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
³⁴sn 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).
³⁵tn Grk “and entering…we stayed.” The participle eijselqovnte" (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
³⁶sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
³⁷tn Grk “virgin.” While the term parqevno" (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 (LN 9.39).
³⁸sn 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).
³⁹tn BAGD 689 s.v. poluv" II.1.a has ejpiV hJmevra" pleivou" for a (large) number of days, for many days…Ac 13:31.—21:10; 24:17; 25:14; 27:20.”
⁴⁰sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
⁴¹tn 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, kaiv (kai) is not translated here. The participle ejlqwvn (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
⁴²tn Grk “and taking.” This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle a[ra" (aras) has been translated as a finite verb due to requirements of contemporary English style.
⁴³sn The belt was a band or sash used to keep money as well as to gird up the tunic (BAGD 341 s.v. zwvnh).
⁴⁴tn The participle dhvsa" (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁵tn The words “with it” are not in the Greek text, but are implied.
⁴⁶tn 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).
⁴⁷tn Or “the people there.”
⁴⁸tn BAGD 93 s.v. ajpokrivnomai 1, “answer, reply.”
⁴⁹tn The term translated “breaking” as used by Josephus (Antiquities 10.207) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BAGD 790 s.v. sunqruvptw).
⁵⁰tn LN 18.13 has “to tie objects together—‘to tie, to tie together, to tie up.’” The verb devw (dew) is sometimes figurative for imprisonment (LN 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.
⁵¹tn The participle peiqomevnou (peiqomenou) in this genitive absolute construction has been translated as a causal circumstantial participle.
⁵²tn Grk “we became silent, saying.”
⁵³sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
⁵⁴tn Or “we made preparations.”
⁵⁵tn Grk “were going up”; the imperfect verb ajnebaivnomen (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.
⁵⁶sn 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.
⁵⁷tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb xenisqw'men (xenisqwmen).
⁵⁸tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BAGD 111 s.v. ajrcai'o" has “aj. maqhthv" a disciple of long standing (perh. original disc.) Ac 21:16.”
⁵⁹tn Or “warmly” (see BAGD 116 s.v. ajsmevnw").
⁶⁰tn BAGD 613 s.v. paragivnomai 1 has “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.
⁶¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
⁶²tn Or “to report,” “to describe.” The imperfect verb ejxhgei'to (exhgeito) has been translated as an ingressive imperfect.
⁶³tn BAGD 232 s.v. ei|" 5.e has “kaq* e{n one after the other (hence toV kaq* e{n ‘a detailed list’: PLille 11, 8 [III BC]; PTebt. 47, 34; 332, 16) J 21:25. For this kaqJ e{n e{kaston…Ac 21:19.”
⁶⁴sn Note how Paul credited God with the success of his ministry.
⁶⁵tn Or “glorified.”
⁶⁶tn 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.
⁶⁷tn Or “are all zealous for the law.” BAGD 338 s.v. zhlwthv" 1.a.b, “of the thing…tou' novmou an ardent observer of the law Ac 21:20.”
⁶⁸sn 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).
⁶⁹tn BAGD 406 s.v. katav II.1.a has “touV" k. taV e[qnh *Ioudaivou" the Jews (dispersed) among the heathen 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
⁷⁰tn Or “to forsake,” “to rebel against.” BAGD 98 s.v. ajpostasiva has “ajpostasivan didavskei" ajpoV Mwu>sevw" you teach (Jews) 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.
⁷¹sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
⁷²tn Grk “or walk.”
⁷³tn LN 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.”
⁷⁴tn Grk “do this that.”
⁷⁵tn Grk “There are four men here.”
⁷⁶tn LN 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”
⁷⁷tn On the term for “vow,” see BAGD 329 s.v. eujxhv 2.
⁷⁸sn 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).
⁷⁹tn LN 57.146 has “dapavnhson ejp* aujtoi'" ‘pay their expenses’ Ac 21:24.”
⁸⁰tn The future middle indicative has causative force here. BAGD 549 s.v. xuravw has “mid. have oneself shaved (cf. Bl-D. §317; Rob. 809) thVn kefalhvn have one’s head shaved…Ac 21:24.”
sn Having their heads shaved probably involved ending a voluntary Nazarite vow (Num 6:14-15).
⁸¹tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been translated as “then” to indicate the logical sequence.
⁸²tn The verb here describes a report or some type of information (BAGD 423 s.v. kathcevw 1).
⁸³tn Grk “adhere to the keeping of the law.” LN 41.12 has “stoicevw: to live in conformity with some presumed standard or set of customs—‘to live, to behave in accordance with.’”
⁸⁴sn The law refers to the law of Moses.
⁸⁵tn LN 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.
⁸⁶tn This is a different Greek word than the one used in Acts 15:20, 29. BAGD 868 s.v. fulavssw 2.a has “(be on one’s) guard against, look out for, avoid w. acc. of the pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ajpevcw (apecw). The difference in meaning, although slight, has been maintained in the translation.
⁸⁷tn Although BAGD 221 s.v. eijdwlovquto" gives the meaning “meat offered to an idol,” as LN 5.15 points out, there is no specific semantic component in the word that means “meat.” The stem meaning “sacrifice” (referring to an animal sacrificially killed) implies meat.
⁸⁸sn 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).
⁸⁹tn BAGD 334 s.v. e[cw III.3 has “of time: immediately following…th'/ ej. …on the next day Lk 13:33; Ac 20:15; w. hJmevra/ added…21:26.”
⁹⁰tn That is, after he had undergone ritual cleansing. The aorist passive participle aJgnisqeiv" (Jagnisqei") has been taken temporally of antecedent action.
⁹¹tn Grk “entered the temple, giving notice.” The participle diaggevllwn (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
⁹²sn The days of purification refers to the days of ritual cleansing.
⁹³tn Grk “until” (BAGD 335 s.v. e{w" II.1.b), 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.
⁹⁴tn Grk “for each one.”
⁹⁵tn BAGD 792 s.v. suntelevw 1 has “Of time come to an end, be over…Ac 21:27.”
⁹⁶sn Asia in the NT is always 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. 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).
⁹⁷tn Grk “in the temple.” See the note on the word “temple” in v. 28.
⁹⁸tn Or “threw the whole crowd into consternation.” LN 25.221 has “sunevceon pavnta toVn o[clon ‘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.’”
⁹⁹tn Grk “and laid hands on.”
¹⁰⁰sn The law refers to the law of Moses.
¹⁰¹tn 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).
¹⁰²tn BAGD 316 s.v. e[ti 2.b has “e[. deV kaiv furthermore…and oft. e[. te kaiv…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.
¹⁰³tn 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.
¹⁰⁴tn 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 (Antiquities 15.417; Jewish War 5.193, cf. 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 to Gaius 31. In m. Middoth 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.
¹⁰⁵tn Grk “whom.”
¹⁰⁶tn 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.
¹⁰⁷tn On this term see BAGD 432 s.v. kinevw 2.b.
¹⁰⁸tn Or “the people formed a mob.” BAGD 785 s.v. sundromhv has “running together, forming of a mob…ejgevneto s. tou' laou' the people rushed together Ac 21:30.”
¹⁰⁹tn Grk “and seizing.” The participle ejpilabovmenoi (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 kaiv (kai) has not been translated here.
¹¹⁰tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
¹¹¹tn Grk “seeking.”
¹¹²tn Or “information” (originally concerning a crime, BAGD 854 s.v. favsi").
¹¹³tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
¹¹⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term cilivarco" (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.
¹¹⁵sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
¹¹⁶tn BAGD 775 s.v. sugcevw has “Pass. be in confusion…o{lh sugcuvnnetai *Ierousalhvm 21:31.”
¹¹⁷tn 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.
¹¹⁸tn Grk “taking…ran down.” The participle katevdramen (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
¹¹⁹sn And centurions. A centurion was a non-commissioned 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.
¹²⁰tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
¹²¹tn Grk “seeing.” The participle ijdovnte" (idonte") has been taken temporally.
¹²²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
¹²³sn 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.
¹²⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
¹²⁵tn Grk “seized.”
¹²⁶tn The two chains would be something like handcuffs (BAGD 41 s.v. a{lusi" and compare Acts 28:20).
¹²⁷tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
¹²⁸tn Grk “and what it is”; this has been simplified to “what.”
¹²⁹tn LN 33.77 has “a[lloi deV a[llo ti ejpefwvnoun ejn tw'/ o[clw/ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
¹³⁰tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
¹³¹tn 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.”
¹³²tn Or “find out what had happened”; Grk “the certainty” (BAGD 119 s.v. ajsfalhv" 1.b).
¹³³tn Or “clamor,” “uproar” (BAGD 363 s.v. qovrubo" 3.b).
¹³⁴tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
¹³⁵tn Or “the headquarters.” BAGD 625 s.v. parembolhv 2 has “of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
¹³⁶tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹³⁷sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
¹³⁸tn This refers to mob violence (BAGD 140 s.v. biva 1.b).
¹³⁹tn Grk “the multitude of people.” While plh'qo" (plhqo") is articular, it is translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
¹⁴⁰tn 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.
¹⁴¹tn Or “the headquarters.” BAGD 625 s.v. parembolhv 2 has “of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
¹⁴²tn Grk “says” (a historical present).
¹⁴³tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
¹⁴⁴tn Grk “Is it permitted for me to say” (an idiom).
¹⁴⁵tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
¹⁴⁶tn Grk “said.”
¹⁴⁷sn “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.
¹⁴⁸tn LN 39.41 has “oujk a[ra suV ei\ oJ Aijguvptio" oJ proV touvtwn tw'n hJmerw'n ajnastatwvsa" ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
¹⁴⁹tn Grk “of the Sicarii.”
sn The term ‘Assassins’ is found several times in the writings of Josephus (Jewish War 2.254-57; Antiquities 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.
¹⁵⁰tn Or “desert.”
¹⁵¹tn Grk “before these days.”
¹⁵²tn Grk “said.”
¹⁵³tn Grk “a Jewish man.”
¹⁵⁴tn 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 (BAGD s.v. a[shmo" 2).
¹⁵⁵tn Grk “I beg you.”
¹⁵⁶tn The referent (the commanding officer) has been supplied here in the translation for clarity.
¹⁵⁷tn Grk “Giving him permission.” The participle ejpitrevyanto" (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
¹⁵⁸tn Grk “standing.” The participle eJstwv" (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
¹⁵⁹tn Or “motioned.”
¹⁶⁰tn genomevnh" (genomenhs) has been taken temporally. BAGD 749 s.v. sighv has “pollh'" sigh'" genomevnh" when they had become silent Ac 21:40.”
¹⁶¹tn Or “speaking out to.” LN 33.27 has “to address an audience, with possible emphasis upon loudness—‘to address, to speak out to.’ pollh'" dev sigh'" genomevnh" prosefwvnhsen th'/ *Ebraivdi dialevktw/ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
¹⁶²tn Grk “in the Hebrew dialect, saying.” This is refers to the Aramaic spoken in Palestine in the first century (BAGD 213 s.v. &Ebrai?"). The participle levgwn (legwn) is redundant in English and has not been translated.
¹sn 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, Against Apion 2.147; Wis 6:10.
²tn The adverb nuniv (nuni, “now”) is connected with the phrase th'" proV" uJma'" nuniV ajpologiva" (th" pro" Juma" nuni apologia") rather than the verb ajkouvsate (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
³tn ajkouvsante" (akousante") has been taken temporally.
⁴tn Or “spoke out to.” LN 33.27 has “to address an audience, with possible emphasis upon loudness—‘to address, to speak out to.’ pollh'" dev sigh'" genomevnh" prosefwvnhsen th'/ *Ebraivdi dialevktw/ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
⁵tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
⁶tn BAGD 489 s.v. ma'llon 1 “Abs. m. 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.”
⁷tn BAGD 349 s.v. hJsuciva 2 has “parevcein hJsucivan be quiet, silent (cf. Jos., Ant. 5, 235) Ac 22:2.”
sn This is best taken as a parenthetical note by the author.
⁸tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, kaiv (kai) has been translated as “then” to indicate the logical sequence.
⁹tn Grk “a Jewish man.”
¹⁰tn BAGD 62 s.v. ajnatrevfw 2 has “of mental and spiritual nurture bring up, rear, train…ajnateqrammevno" ejn t. povlei thuvth/ 22:3.”
¹¹tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BAGD 33 s.v. ajkrivbeia gives the meaning as “exactness.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”
¹²tn Grk “strictly at the feet of” (an idiom).
¹³tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase paraV touV" povda" GamalihVl (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of UBS4 and NA27, which place a comma after tauvth/ (tauth), has been followed in the translation.
sn Gamaliel was a famous Jewish scholar and teacher mentioned in Acts 5:34 and 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.
¹⁴tn Or “our forefathers.”
¹⁵tn Grk “ancestors, being.” The participle uJpavrcwn (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
¹⁶tn BAGD 338 s.v. zhlwthv" 1.a.a, “of the pers. …z. tou' qeou' one who is zealous for God Ac 22:3.”
¹⁷tn 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.
¹⁸sn 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).
¹⁹tn BAGD 350 s.v. qavnato" 1.a has “diwvkein a[cri qanavtou persecute even to the death Ac 22:4.”
²⁰tn Grk “binding.” See Acts 8:3.
²¹tn BAGD 614-15 s.v. paradivdwmi 1.b has “W. local eij"…eij" fulakhvn put in prison Ac 8:3; cf. 22:4.”
²²tn That is, the whole Sanhedrin. BAGD 699 s.v. presbutevrion 1 states, “council of elders—1. of the highest Jewish council in Jerusalem, in our lit. usu. called sunevdrion…oJ ajrciereuv" kaiV pa'n toV pr. Ac 22:5.”
²³tn 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.
²⁴tn Grk “receiving.” The participle dexavmeno" (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
²⁵tn 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.
²⁶tn Grk “even there and bring…” or “there and even bring…” The ascensive kaiv (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.
²⁷tn BAGD 177 s.v. devw 1.b has “dedemevnon a[gein tinav bring someone as prisoner…Ac 9:2, 21; 22:5.”
²⁸tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
²⁹tn Grk “It happened that as.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
³⁰tn 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).
³¹tn BAGD 374 s.v. iJkanov" 1.a has “fw'" a very bright light Ac 22:6.”
³²tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
³³tn Or “shone.”
³⁴tn This is a continuation of the same sentence in Greek using the connective tev (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, tev was translated as “then.”
³⁵tn Grk “Jesus the Nazarene.”
³⁶tn Grk “did not hear” (but see Acts 9:7). BAGD 32 s.v. ajdouvw 7 has “W. acc. toVn novmon 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.
³⁷tn Grk “So I said.”
³⁸tn Grk “Getting up.” The participle ajnastav" (anasta") is a circumstantial participle of attendant circumstance and has been translated as a finite verb.
³⁹tn Grk “about all things.”
⁴⁰tn Or “assigned,” “ordered.” BAGD 806 s.v. tavssw 2.a has “act. and pass., foll. by acc. w. inf. …periV pavntwn w|n tevtaktaiv soi poih'sai concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
⁴¹tn BAGD 87 s.v. ajpov V.1 has “oujk ejnevblepon ajpoV th'" dovxh" tou' fwtov" I could not see because of the brilliance of the light Ac 22:11.”
⁴²tn Or “brightness”; Grk “glory.”
⁴³tn Grk “by” (uJpov, Jupo), but this would be too awkward in English following the previous “by.”
⁴⁴tn Grk “a certain Ananias.”
⁴⁵sn The law refers to the law of Moses.
⁴⁶tn BAGD 424 s.v. katoikevw 1.a translates this present participle “uJpV pavntwn tw'n (sc. ejkei') katoikouvntwn *Ioudaivwn by all the Jews who live there Ac 22:12.”
⁴⁷tn Grk “coming.” The participle ejlqwvn (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁸tn Grk “coming to me and standing beside [me] said to me.” The participle ejpistav" (epistas) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁹tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BAGD 50 s.v. ajnablevpw places this usage under 1, “look up Ac 22:13a. W. eij" aujtovn to show the direction of the glance…13b; but perh. this vs. belongs under 2a.” BAGD s.v. 2.a.a 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 word play 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).
⁵⁰tn Grk “hour,” but w{ra (wra) is often used for indefinite short periods of time [so BAGD 896 s.v. w{ra 2.b, aujth'/ th'/ w{ra/ 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.
⁵¹tn Grk “I looked up to him.”
⁵²tn 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.
⁵³tn LN 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.”
⁵⁴tn Grk “and to see.” This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁵⁵sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
⁵⁶tn Or “a solemn declaration”; Grk “a voice.” BAGD 871 s.v. fwnhv 2.c states, “that which the voice gives expression to call, cry, outcry, loud or solemn declaration (… = order, command)…Cf. 22:14; 24:21.”
⁵⁷tn 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.
⁵⁸tn Grk “all men,” but this is a generic use of a[nqrwpo" (anqrwpo").
⁵⁹tn LN 67.121 has “to extend time unduly, with the implication of lack of decision—‘to wait, to delay.’ nu'n tiv mevllei"… ajnastaV" bavptisai ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
⁶⁰tn Grk “getting up.” The participle ajnastav" (anasta") is a circumstantial participle of attendant circumstance and has been translated as a finite verb.
⁶¹sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
⁶²sn 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 1:21.
⁶³tn Grk “It happened to me that.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁶⁴tn BAGD 245 s.v. ejdstasi" 2 has genevsqai ejn ejkstavsei fall into a trance Ac 22:17.”
⁶⁵tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
⁶⁶tn 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, kaiv (kai, in kagwv [kagw]) is not translated here.
⁶⁷tn For the distributive sense of the expression kataV taV" sunagwgav" (kata ta" sunagwga") BAGD 406 s.v. katav II.1.d has “as a distributive…kat* oijkian (oi\kon) in the various houses…Ac 2:46b; 5:42. Likew. the pl. …kataV taV" sunagwgav" 22:19.” See also LN 37.114.
⁶⁸sn 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.
⁶⁹sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
⁷⁰tn Grk “and approving.” This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
⁷¹tn 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).
⁷²tn Or “who were putting him to death.” For the translation of ajnairouvntwn (anairountwn) as “putting to death” see BAGD 55 s.v. ajnairevw 1.a.
⁷³tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, kaiv (kai) has been translated as “then” to indicate the logical sequence.
⁷⁴tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
⁷⁵tn 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.
⁷⁶tn Grk “And.” To indicate the logical sequence, kaiv (kai) has been translated as “then” here.
⁷⁷tn Grk “and said.”
⁷⁸tn Grk “this one.”
⁷⁹tn BAGD 389 s.v. kaqhvkw has “Usu. impers. kaqhvkei it comes (to someone), it is proper, it is fitting…foll. by acc. and inf….ouj kaqh'ken aujtoVn zh'n he should not be allowed to live Ac 22:22.”
⁸⁰tn The participle kraugazovntwn (kraugazontwn) has been translated temporally.
⁸¹tn 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).
⁸²sn 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.
⁸³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term cilivarco" (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.
⁸⁴tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁸⁵tn Or “the headquarters.” BAGD 625 s.v. parembolhv 2 has “of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
⁸⁶tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle ei[pa" (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.
⁸⁷tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁸⁸sn 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.
⁸⁹tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
⁹⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁹¹tn 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, BAGD 376 s.v. iJmav" states, “It is better taken as a dat. of purpose for the thongs, in which case oiJ iJmavnte" = whips (Posidonius: 87 fgm. 5 jac.; Poxy. 1186, 2 thVn diaV tw'n iJmavntwn aijkeivan. —Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”
⁹²sn A centurion was a non-commissioned 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.
⁹³tn The word “citizen” is supplied here for emphasis and clarity.
⁹⁴tn Or “a Roman citizen and uncondemned.” BAGD 29 s.v. ajkatavkrito" has “uncondemned, without a proper trial” 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.
⁹⁵sn See the note on centurion in the previous verse.
⁹⁶tn 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.
⁹⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
⁹⁸tn 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.
⁹⁹tn Or perhaps, “What do you intend to do?” Although BAGD 501 s.v. mevllw 1.c.a lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.g, “denoting an intended action: intend, propose, have in mind…tiv mevllei" poiei'n.”
¹⁰⁰tn The word “citizen” is supplied here for emphasis and clarity.
¹⁰¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
¹⁰²tn Grk “and said to.”
¹⁰³tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
¹⁰⁴tn The word “citizen” is supplied here for emphasis and clarity.
¹⁰⁵tn Grk “He said.”
¹⁰⁶tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
¹⁰⁷sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.
¹⁰⁸tn BAGD 393 s.v. kaiv II.2 has “ascensive: even…Ac 5:39; 22:28.”
¹⁰⁹tn 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.
¹¹⁰tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
¹¹¹tn BAGD 127 s.v. ajfivsthmi 2.b has “keep away…ajpov tino"… Lk 4:13; Ac 5:38; 2 Cor 12:8; cf. 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.
¹¹²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
¹¹³tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹¹⁴tn This is a present tense (ejstin, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
¹¹⁵tn The word “citizen” is supplied here for emphasis and clarity.
¹¹⁶sn Tied him 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.
¹¹⁷tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
¹¹⁸tn Grk “the certainty, why.” BAGD 119 s.v. ajsfalhv" 1.b has “toV aj. the certainty = the truth…i{na toV aj. ejpignw' ) gnw'nai 21:34; 22:30.”
¹¹⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹²⁰tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
¹²¹tn Grk “and bringing.” The participle katagagwvn (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 kaiv (kai) has been translated as “then” to clarify the logical sequence.
¹tn Grk “Paul, looking directly at the council, said.” The participle ajtenivsa" (atenisa") is translated as a finite verb due to requirements of contemporary English style.
²tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
³tn BAGD 686 s.v. politeuvomai 3 has “W. a double dat. suneidhvsei ajgaqh'/ pepolivteumai tw'/ qew'/ I have lived my life with a clear conscience before God Ac 23:1.”
⁴tn Grk “and” (dev, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
⁵tn BAGD 628 s.v. parivsthmi 2.b.a has “oiJ parestw'te" aujtw'/ those standing near him Ac 23:2.”
⁶tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁷tn Or “hit” (‘strike’ maintains the word play 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.
⁸sn 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 (LN 88.234; see also BAGD 821 s.v. toi'co"). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.
⁹tn 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, kaiv (kai) is not translated here.
¹⁰tn The law refers to the law of Moses.
¹¹tn BAGD 621 s.v. paranomevw has “paranomw'n keleuvei" 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.
¹²tn The word “him” is not in the Greek text but is implied.
¹³tn LN 33.393 has for loidorevw (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.
¹⁴tn Grk “said.”
¹⁵tn Or “know.”
¹⁶sn 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.
¹⁷tn BAGD 161 s.v. ginwvskw 4 has “perceive, notice, realize…w. o{ti foll….Ac 23:6.”
¹⁸sn 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, Jewish War 2.119, 164-166; Antiquities 13.171-173, 293-298; 18.11, 16-17; 20.199; Life 10-11). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17.
¹⁹sn Pharisees were members 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, Antiquities 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 jealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
²⁰tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
²¹tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BAGD 253 s.v. ejlpiv" 2.a states “Of the Jewish messianic hope Ac 23:6 (ej. kaiV ajnavstasi" for ej. th'" ajn. [obj. gen] like 2 Macc 3:29 ej. kaiV swthriva).” With an objective genitive construction, the resurrection of the dead would be the ‘object’ of the hope.
²²tn The participle eijpovnto" (eiponto") is translated temporally.
²³tn Or “a dispute” (BAGD 764 s.v. stavsi").
²⁴tn Grk “there came about an argument.” This has been simplified to “an argument began”
²⁵tn BAGD 47 s.v. ajmfovteroi 2 has “all, even when more than two are involved…Farisai'oi oJmologou'sin taV aj. believe in them all 23:8.” On this belief see Josephus, Jewish War 2.163; Antiquities 18.14.
sn This is a parenthetical note by the author.
²⁶tn Or “clamor” (BAGD 449 s.v. kraughv 1.a, “there arose a loud outcry,” cf. Exod 12:30).
²⁷tn Or “and some scribes.” The traditional rendering of grammateuv" (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.
²⁸tn Grk “standing up.” The participle ajnastavnte" (anastante") has been translated as a finite verb due to requirements of contemporary English style.
²⁹tn Grk “protested strongly, saying.” LN 39.27 has “diamavcomai: 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 levgonte" (legontes) is redundant and has not been translated.
³⁰sn “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.
³¹tn This genitive absolute construction with the participle ginomevnh" (ginomenhs) has been taken temporally (it could also be translated as causal).
³²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term cilivarco" (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.
³³tn Grk “that Paul would be torn to pieces by them.” BAGD 188 s.v. diaspavw has “of an angry mob mhV diaspasqh'/ oJ Pau'lo" uJp* aujtw'n 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.
³⁴tn Normally this term means “army,” but according to BAGD 770 s.v. stravteuma, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
³⁵tn Or “to go down, grab him out of their midst.”
³⁶tn Or “the headquarters.” BAGD 625 s.v. parembolhv 2 has “of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
³⁷sn The presence of the Lord indicated the vindicating presence and direction of God.
³⁸tn Grk “standing near Paul, said.” The participle ejpistav" (epistas) has been translated as a finite verb due to requirements of contemporary English style.
³⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁴⁰tn Or “Do not be afraid.”
⁴¹sn 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).
⁴²tn Grk “when it was day.”
⁴³tn Grk “forming a conspiracy, bound.” The participle poihvsante" (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁴tn LN 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BAGD 795 s.v. sustrofhv has “the Jews came together in a mob 23:12. But in the last pass. the word may also mean—2. plot, conspiracy” (see also Amos 7:10; Ps 63:3).
⁴⁵tn Or “bound themselves under a curse.” BAGD 54 s.v. ajnaqemativzw 1 has “bind with an oath, or under a curse tinav someone… pleonastically ajnaqevmati aj. eJautovn Ac 23:14… aj. eJautovn vss. 12, 21, 13 v.l.” On such oaths see m. Sheb. 3:1-5. The participle levgonte" (legontes) is redundant in English and has not been translated.
⁴⁶tn 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.
⁴⁷tn LN 30.73 defines sunwmosiva (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.”
⁴⁸tn 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.
⁴⁹tn Grk “going.” The participle proselqovnte" (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
⁵⁰sn 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.
⁵¹tn Or “bound ourselves under a curse.” BAGD 54 s.v. ajnaqemativzw 1 has “bind with an oath, or under a curse tinav someone… pleonastically ajnaqevmati aj. eJautovn Ac 23:14… aj. eJautovn vss. 12, 21, 13 v.l.” The pleonastic use ajnaqevmati ajneqemativsamen (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.
⁵²tn This included both food and drink (geuvomai [geuomai] is used of water turned to wine in John 2:9).
⁵³tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
⁵⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
⁵⁵tn Or “decide.” BAGD 182 s.v. diaginwvskw has “decide, determine, legal t.t. …ajkribevsteron taV periV aujtou' to determine his case by thorough investigation Ac 23:15.”
⁵⁶tn Grk “determine the things about him.”
⁵⁷tn The expression “more thorough inquiry” reflects the comparative form of ajkribevsteron (akribesteron).
⁵⁸sn “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.
⁵⁹tn The words “this place” are not in the Greek text, but are implied.
⁶⁰tn Or “plot” (BAGD 264 s.v. ejnevdra).
⁶¹tn Grk “coming and entering…, he told.” The participles paragenovmeno" (paragenomeno") and eijselqwvn (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
⁶²tn Or “the headquarters.” BAGD 625 s.v. parembolhv 2 has “of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
⁶³tn Grk “calling…Paul said.” The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
⁶⁴sn One of the centurions. See the note on centurion in 22:25.
⁶⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
⁶⁶tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
⁶⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
⁶⁸tn Grk “calling.” The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
⁶⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
⁷⁰tn 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.
⁷¹tn Grk “He said.”
⁷²tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
⁷³tn Grk “do not be persuaded by them.” The passive construction mhV peisqh'/" aujtoi'" (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.
⁷⁴tn Grk “forty men of them.” In the expression ejx aujtw'n a[ndre" (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
⁷⁵tn Grk “are lying in wait for him” (BAGD 264 s.v. ejnedreuvw); see also v. 16.
⁷⁶tn 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.
⁷⁷tn Or “bound themselves under a curse.” BAGD 54 s.v. ajnaqemativzw 1 has “bind with an oath, or under a curse tinav someone… aj. eJautovn vss. 12, 21, 13 v.l.”
⁷⁸tn 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.
⁷⁹tn 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.”
⁸⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
⁸¹tn BAGD 613 s.v. paraggevllw has “give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles… paraggevllein w. an inf. and mhv comes to mean forbid to do someth.: p. tiniv 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.
⁸²tn On this verb, see BAGD 257 s.v. ejmfanivzw 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
⁸³tn Grk “And.” Since this represents a response to the reported ambush, kaiv (kai) has been translated as “then” to indicate the logical sequence.
⁸⁴tn Grk “summoning…he said.” The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
⁸⁵sn Two of the centurions. See the note on centurion in 22:25.
⁸⁶sn 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).
⁸⁷tn Or “cavalrymen.”
⁸⁸tn A military technical term of uncertain meaning. BAGD 174 s.v. dexiolavbo" 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 or slinger; acc. to a scholion in ChFMatthaei p. 342 bodyguard. …Spearman Gdspd., RSV. —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.
⁸⁹tn Grk “from.”
⁹⁰tn Grk “from the third hour of the night.”
⁹¹tn 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.
⁹²sn 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 AD 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”
⁹³tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BAGD 343 s.v. hJgemwvn 2).
⁹⁴tn 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 gravya" (grayas) has been translated as a finite verb due to requirements of contemporary English style.
⁹⁵tn Grk “having this form,” “having this content.” LN 33.48 has “gravys" ejpistolhVn e[cousan toVn tuvpon tou'ton ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ejpistolhv in Ac 23:25 not as a content or message, but as an object (see 6.63).”
⁹⁶tn Grk “Procurator.” The official Roman title has been translated as “governor” (BAGD 343 s.v. hJgemwvn 2).
⁹⁷sn Governor Felix. See the note on Felix in v. 24.
⁹⁸tn The participle sullhmfqevnta (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
⁹⁹tn 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.
¹⁰⁰tn Or “approached.”
¹⁰¹tn Normally this term means “army,” but according to BAGD 770 s.v. stravteuma, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
¹⁰²tn In Greek this is a present tense retained in indirect discourse.
¹⁰³tn 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.
¹⁰⁴tn Or “determine.”
¹⁰⁵tn 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 di* h}n (di’ }hn) similar to LN 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.”
¹⁰⁶tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
¹⁰⁷tn 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.
¹⁰⁸tn BAGD 339 s.v. zhvthma states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue Ac 15:2; 26:3. z. periv tino" questions about someth. …18:15; 25:19. —In 23:29, since periv had already been used, the subj. of the discussion is added in the gen. z. tou' novmou aujtw'n.”
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.
¹⁰⁹tn Grk “but having no charge worthy of death or imprisonment.” BAGD 216 s.v. e[gklhma 1 has “legal t.t. …e[. a[xion qanavtou h] desmw'n 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.
¹¹⁰tn Grk “It being revealed to me.” The participle mhnuqeivsh" (mhnuqeish") has been taken temporally.
¹¹¹tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BAGD 290 s.v. ejpiboulhv).
¹¹²tn 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.
¹¹³tn BAGD 189 s.v. diatavssw has “kataV toV d. aujtoi'" in accordance w. their orders…Ac 23:31.”
¹¹⁴tn Grk “taking.” The participle ajnalabovnte" (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
¹¹⁵sn 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 (Antiquities 13.390; Jewish War 1.99).
¹¹⁶tn Grk “letting.” The participle ejavsante" (easante") has been translated as a finite verb due to requirements of contemporary English style.
¹¹⁷tn Or “cavalrymen.”
¹¹⁸tn Or “the headquarters.” BAGD 625 s.v. parembolhv 2 has “of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
¹¹⁹tn 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.
¹²⁰sn 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.
¹²¹tn BAGD 627 s.v. parivsthmi 1.b has “present, represent—a. lit. tinav tini someone to someone parevsthsan toVn Pau'lon aujtw'/ Ac 23:33.”
¹²²tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
¹²³tn Grk “having read.” The participle ajnagnouv" (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
¹²⁴tn 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.
¹²⁵tn Grk “and asking.” The participle ejperwthvsa" (eperwthsa") has been translated as a finite verb and kaiv (kai) left untranslated due to requirements of contemporary English style.
¹²⁶sn 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.
¹²⁷tn Grk “and learning.” The participle puqovmeno" (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
¹²⁸sn Cilicia was a province in northeastern Asia Minor.
¹²⁹tn Or “I will hear your case.” BAGD 185 s.v. diakouvw has “as legal t.t. give someone (tinov") a hearing Ac 23:35; LN 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.’”
¹³⁰tn Grk “ordering.” The participle keleuvsa" (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.
¹³¹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
¹³²sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Antiquities 15.331. These events belong to the period of AD 56-57.
¹sn Ananias was in office from AD 47-59.
²tn The term refers to a professional advocate (BAGD 735 s.v. rJhvtwr).
³tn Grk “an attorney, a certain Tertullus.”
⁴tn 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.
⁵tn BAGD 257 s.v. ejmfanivzw 2 has “ej. tiniV katav tino" bring formal charges against someone 24:1; 25:2.”
⁶tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
⁷tn Or “began to bring charges, saying.”
⁸tn Grk “experienced much peace.”
⁹tn Grk “through you” (“rule” is implied).
¹⁰tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BAGD 199 s.v. diovrqwma).
¹¹tn Or “being made for this people.”
¹²sn 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, Jewish War 2.253-70).
¹³sn Most excellent Felix. See the note on Felix in 23:24.
¹⁴tn Grk “in every way and everywhere.”
¹⁵tn Or “with complete thankfulness.” BAGD 328 s.v. eujcaristiva 1 has “metaV pavsh" euj. with all gratitude Ac 24:3.” LN 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
¹⁶tn Or “may not weary.” BAGD 216 s.v. ejgkovptw states, “i{na mhV ejpiV plei'on se ejgkovptw Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cf. e[gkopo" weary Diog. L. 4, 50; LXX; and e[gkopon poiei'n to weary Job 19:2; Is 43:23. But delay, detain is also poss. —GStählin, TW III 855-7.”
¹⁷tn Or “request.”
¹⁸tn This term is another NT hapax legomenon (BAGD 793 s.v. suntovmw" 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
¹⁹tn BAGD 292 s.v. ejpieivkeia has “th'/ sh'/ ejpieikeiva/ with your (customary) graciousness Ac 24:4.”
²⁰tn Grk “For having found.” The participle euJrovnte" (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
²¹tn LN 22.6 has “(a figurative extension of meaning of loimov" ‘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.”
²²tn Or “dissensions.” While BAGD 764 s.v. stavsi" 3 translates this phrase “kinei'n stavsei" (t.r. stavsin) tisiv 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 stavsi" 2., “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).
²³tn This term is yet another NT hapax legomenon (BAGD 726 s.v. prwtostavth").
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).
²⁴sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
²⁵tn 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.
²⁶tn Or “profane” (BAGD 138 s.v. bebhlovw). The term was also used of profaning the Sabbath.
²⁷tn 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.
²⁸tc Some later manuscripts include 24:7 and parts of vv. 6 and 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are omitted by Ì74 Í A B 81 1175 Byz^pt and a few versions. They are included (with a few minor variations) in E Y 33 36 181 307 453 610 614 945 1409 1678 1739 1891 2344 1464 Byz^pt and a few versions and fathers. These verses are almost certainly not a part of the original text of Acts.
²⁹tn Or “question.”
³⁰tn 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.
³¹tn 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.
³²tn Grk “joined in the attack,” but the adjective “verbal” has been added to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BAGD 787 s.v. sunepitivqmi).
³³tn Or “asserting” (BAGD 854 s.v. favskw).
³⁴tn Grk “The governor gesturing for him to speak, Paul.” This genitive absolute construction has been taken temporally.
³⁵tn Grk “knowing.” The participle ejpistavmeno" (epistamenos) has been translated as a causal circumstantial participle.
³⁶sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
³⁷tn BAGD 291 s.v. ejpiginwvskw 2.b has “learn, find out …Also as legal t.t. ascertain (2 Macc 14:9) tiV 23:28; cf. 24:8. W. o{ti foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”
³⁸tn 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.
³⁹tn Or “disputing,” “conducting a heated discussion.”
⁴⁰tn The meaning offered by BAGD 300 s.v. ejpivstasi" here seems unlikely: “For ej. poiei'n o[clou Ac 24:12 the best mng. is prob. attack, onset (cf. 2 Macc 6:3 AV).” This would produce “making an attack by a crowd,” but this hardly seems to fit the accusations against Paul.
⁴¹tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
⁴²sn 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.
⁴³tn BAGD 628 s.v. parivsthmi 1.f has “oujdeV parasth'sai duvnantaiv soi periV w|n nuniV kathgorou'sivn mou 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.
⁴⁴tn 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.
⁴⁵tn 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.
⁴⁶tn Or “serve.”
⁴⁷tn Or “forefathers”; Grk “fathers.”
⁴⁸sn 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.
⁴⁹tn Grk “having.” The participle e[cwn (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.
⁵⁰sn 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).
⁵¹tn 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.
⁵²tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
⁵³tn 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).
⁵⁴tn BAGD 261 s.v. ejn III.3.a, “ejn touvtw/ pisteuvomen this is the reason why we believe Jn 16:30; cf. Ac 24:16.”
⁵⁵tn BAGD 179 s.v. diav II.1.a, “diaV pantov" …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. According to The New York Public Library Writer’s Guide to Style and Usage (New York: HarperCollins, 1994) 148, readability and clarity should take precedence with regard to split infinitives.
⁵⁶tn BAGD 102 s.v. ajprovskopo" 1 has “aj. suneivdhsi" a clear conscience Ac 24:16.”
⁵⁷tn Grk “men,” but this is a generic use (Paul does not have only males in view).
⁵⁸tn BAGD 317 s.v. e[to" has “di* ej. pleiovnwn after several years Ac 24:17.”
⁵⁹tn 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.
⁶⁰tn Or “sacrifices.” BAGD 720 s.v. prosforav 1 has “prosforav" poiei'n 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 BAGD assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ejlehmosuvna" (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.
⁶¹sn 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.
⁶²tn BAGD 363 s.v. qovrubo" 3.b has “metaV qoruvbou …with a disturbance Ac 24:18.”
⁶³sn Asia in the NT is always 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.
⁶⁴tn BAGD 423 s.v. kathgorevw 1.a “legal t.t.: bring charges in court… Abs. …Ac 24:2, 19.” LN 33.427 states for kathgorevw (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.
⁶⁵tn Grk “these [men] themselves.”
⁶⁶tn Or “unrighteous act.”
⁶⁷tn The words “me guilty of” are not in the Greek text, but are implied. LN 88.23 has “aujtoiV ou|toi eijpavtwsan tiv eu|ron ajdivkhma stavnto" mou ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”
⁶⁸tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
⁶⁹tn BAGD 342 s.v. h[ 2.c, “oujdeVn e[teron h[ nothing else than…Ac 17:21. tiv…h[ what other…than…24:21.”
⁷⁰tn Grk “one utterance.”
⁷¹tn Cf. BAGD 258 s.v. ejn I.3, “to denote the presence of a person: before, in the presence of, etc.”
⁷²sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
⁷³sn See the note on Antonius Felix in 23:24.
⁷⁴tn Grk “the things.”
⁷⁵tn That is, concerning Christianity.
⁷⁶tn BAGD 33 s.v. ajkribw'" has “Comp. ajkribevsteron more exactly… aj. ejktivqesqai explain more exactly Ac 18:26, cf. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.
⁷⁷tn LN 56.18 s.v. ajnabavllw 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.”
⁷⁸tn BAGD 182 s.v. diaginwvskw states, “decide, determine, legal t.t. …taV kaq* uJma'" decide your case 24:22.”
⁷⁹sn A centurion. See the note on centurion in 22:25.
⁸⁰tn Grk “that he was to be guarded.” The passive construction (threi'sqai, 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.
⁸¹tn BAGD 65 s.v. a[nesi" 1 states, “lit. of relaxation of custody aj. e[cein have some freedom Ac 24:23.”
⁸²tn Grk “any of his own” (this could also refer to relatives).
⁸³tn Grk “from serving him.”
⁸⁴sn See the note on Antonius Felix in 23:24.
⁸⁵sn 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, Antiquities 19.354; 20.141-44). As a member of Herod’s family, she probably knew about the Way.
⁸⁶tn The word “speak” is implied; BAGD 32 s.v. ajkouvw 1.c has “h[kousen aujtou' periV th'"…pivstew" he heard him speak about faith Ac 24:24.”
⁸⁷tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁸⁸tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
⁸⁹tn Or “speaking about.”
⁹⁰tn Grk “and self-control.” This kaiv (kai) is not 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.
⁹¹sn See the note on Felix in 23:26.
⁹²tn Grk “becoming.” The participle genovmeno" (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
⁹³tn Or “when I find time.” BAGD 511 s.v. metalambavnw 2 has “kairoVn m. have an opportunity = find time…Ac 24:25.”
⁹⁴tn 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, Antiquities 2.272-74).
⁹⁵tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
⁹⁶tn “As often as possible” reflects the comparative form of the adjective puknov" (puknos); see BAGD 729 s.v. puknov", “Neut. of the comp. puknovteron as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”
⁹⁷tn On this term, which could mean “conferred with him,” see BAGD 565 s.v. oJmilevw.
⁹⁸tn Grk “After a two-year period.”
⁹⁹sn See the note on Felix in 23:26.
¹⁰⁰tn Grk “received as successor.”
¹⁰¹sn 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 AD 57 or 58, and Festus was appointed to his vacant office in AD 57, 58, or 59. According to Josephus (Antiquities 20.182-88 and Jewish War 2.271-72), his administration was better that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: he was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.
¹⁰²tn 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.
¹tn BAGD 593 s.v. ou\n 2.b, “to indicate a transition to someth. new. So esp. in the Fourth Gospel now, then…Ac 25:1 al.”
²sn See the note on Porcius Festus in 24:27.
³sn 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).
⁴tn BAGD 726 s.v. prw'to" 1.c.b has “oiJ prw'toi the most prominent men, the leading men w. gen. of the place…or of the group…oiJ pr. tou' laou' Lk 19:47; cf. Ac 25:2; 28:17.”
⁵tn BAGD 257 s.v. ejmfanivzw 2 has “ej. tiniV katav tino" bring formal charges against someone 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.
⁶tn 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” added for clarity.
⁷tn 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.
⁸sn 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.
⁹sn See the note on Porcius Festus in 24:27.
¹⁰sn 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.
¹¹tn The word “there” is not in the Greek text but is implied.
¹²tn Grk “let those who are influential among you” (i.e., the powerful).
¹³tn The word “there” is not in the Greek text, but is implied.
¹⁴tn 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 (BAGD 120 s.v. a[topo" 2).
¹⁵tn BAGD 423 s.v. kathgorevw 1.a “legal t.t.: bring charges in court— a. before a human judge: tinov" against someone…Ac 25:5.” LN 33.427 states for kathgorevw, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.”
¹⁶tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
¹⁷tn Grk “Having stayed.” The participle diatrivya" (diatriya") has been taken temporally.
¹⁸sn 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.
¹⁹tn Grk “sitting down…he ordered.” The participle kaqivsa" (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
²⁰tn Although BAGD 140 s.v. bh'ma 2 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 (bh'ma, 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.
²¹tn This genitive absolute construction with the participle paragenomevnou (paragenomenou) has been taken temporally.
²²tn BAGD 647 s.v. periivsthmi 1.a has “perievsthsan aujtoVn oiJ *Ioudai'oi the Jews stood around him 25:7.”
²³tn Grk “many and serious.” The term baruv" (barus) refers to weighty or serious charges (BAGD 134 s.v. 2.b).
²⁴tn The term ajpodeivknumi (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BAGD 89 s.v. 3).
²⁵tn BAGD 96 s.v. ajpologevomai has “W. o{ti foll. tou' Pauvlou ajpologoumevnou, o{ti when Paul said in his defense (direct quot. foll.) Ac 25:8.” Grk “Paul saying in his defense”; the participle ajpologoumevnou (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.
²⁶tn Grk “I have sinned…in nothing.”
²⁷tn Grk “against the law of the Jews.” Here tw'n jIoudaivwn has been translated as an attributive genitive.
sn The Jewish law refers to the law of Moses.
²⁸tn 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.
²⁹sn See the note on Porcius Festus in 24:27.
³⁰tn Or “stand trial.”
³¹tn Grk “concerning these things.”
³²tn Grk “said.”
³³tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
³⁴tn Although BAGD 140 s.v. bh'ma 2 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’s judgment seat represents Caesar’s own.
sn The judgment seat (bh'ma, 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.
³⁵tn That is, tried by an imperial representative and subject to Roman law.
³⁶sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
³⁷tn BAGD 401 s.v. kalw'" 7 states, “comp. kavllion (for the superl., as Galen, Protr. 8. 24, 19J.; cf. Bl-D. §244, 2) wJ" kaiv suV k. ejpiginwvskei" as also you know very well Ac 25:10.”
³⁸tn BAGD 17 s.v. ajdikevw 1.b, “be in the wrong (Ex 2:13) eij ajdikw' Ac 25:11.”
³⁹tn BAGD 616 s.v. paraitevomai 2.b, “ouj paraitou'mai toV ajpoqanei'n I am not trying to escape death Ac 25:11 (cf. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund, “dying,” is used to translate the Greek infinitive ajpoqanei'n (apoqanein).
⁴⁰tn 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.
⁴¹sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
⁴²tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
sn The appeal to Caesar was known as the provacatio. 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.
⁴³tn That is, with his advisors.
⁴⁴sn See the note on Porcius Festus in 24:27.
⁴⁵tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
⁴⁶tn Or “to the emperor.”
⁴⁷sn “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.
⁴⁸sn King Agrippa was Herod Agrippa II (AD 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from AD 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in AD 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Antiquities 20.145-47). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, Jewish War 2.345-401).
⁴⁹sn 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.
⁵⁰tn BAGD 117 s.v. ajspavzomai 1.b, “Of official visits pay one’s respects to…Ac 25:13.”
⁵¹sn See the note on Porcius Festus in 24:27.
⁵²tn BAGD 898 s.v. wJ" IV.1.b, “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.”
⁵³sn See the note on Porcius Festus in 24:27.
⁵⁴tn Grk “Festus laid Paul’s case before the king for consideration.” BAGD 62 s.v. ajnativqhmi 2 states, “otherw. only mid. 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.”
⁵⁵tn BAGD 257 s.v. ejmfanivzw 2 has “make known, make clear, explain, inform, make a report esp. of an official report to the authorities…tiV prov" tina someth. to someone Ac 23:22; ej. tiniV katav tino" bring formal charges against someone…24:1; 25:2; ej. periv tino" concerning someone 25:15.”
⁵⁶tn 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 periV ou| [peri ou] occurs in the Greek text).
⁵⁷tn BAGD 410 s.v. katadivkh, “condemnation, sentence of condemnation…aijtei'sqai katav tino" k. ask for a sentence of condemnation against someone Ac 25:15.”
⁵⁸tn 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.
⁵⁹tn Grk “any man.” This is a generic use of a[nqrwpo" (anqrwpos).
⁶⁰tn Or “has met his accusers in person.”
⁶¹tn Grk “and receives.”
⁶²tn Or “indictment” (a legal technical term). BAGD 216 s.v. e[gklhma 1, “legal t.t. …ajpologiva periV tou' ej. defense against the accusation Ac 25:16.” LN 56.6 defines e[gklhma (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.”
⁶³tn BAGD 788 s.v. sunevrcomai 2, “sunelqovntwn ejnqavde prob. means (because of sunkatabavnte" 25:5) they came back here with (me) 25:17.”
⁶⁴tn BAGD 51 s.v. ajnabolhv, “delay…legal t.t. postponement (Pamh. 34d, 5 [c. 157 BC]) aj. mhdemivan poihsavmeno" 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 poihsavmeno" (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.
⁶⁵tn Grk “sitting…I ordered.” The participle kaqivsa" (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
⁶⁶tn Although BAGD 140 s.v. bh'ma 2 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 (bh'ma, 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.
⁶⁷tn Grk “they brought no charge of any of the evil deeds.” BAGD 26 s.v. aijtiva 2.b has “aijtivan fevrein bring an accusation Ac 25:18.” Since kathvgoroi (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead (BAGD 26 s.v. 2.a).
⁶⁸tn Or “I was expecting.”
⁶⁹tn Grk “several controversial issues.” BAGD 339 s.v. zhvthma states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue Ac 15:2; 26:3. z. periv tino" questions about someth. …18:15; 25:19.
⁷⁰tn On this term see BAGD 173 s.v. deisidaimoniva 3. 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.
⁷¹tn Grk “a certain Jesus.”
⁷²tn Or “asserted.”
⁷³tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ajporouvmeno" (aporoumeno") has been translated as a causal circumstantial participle.
⁷⁴tn LN 27.34 states, “ajporouvmeno" deV ejgwV thVn periV touvtwn zhvthsin ‘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.’”
⁷⁵tn Or “stand trial.”
⁷⁶tn Grk “on these things.”
⁷⁷tn A designation of the Roman emperor (in this case, Nero). BAGD 745 s.v. sebastov" states, “oJ Sebastov" His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”
⁷⁸tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
⁷⁹sn See the note on King Agrippa in 25:13.
⁸⁰sn See the note on Porcius Festus in 24:27.
⁸¹tn Grk “said.”
⁸²sn See the note on King Agrippa in 25:13.
⁸³tn Or “great pageantry” (BAGD 853 s.v. fantasiva; 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.
⁸⁴tn 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).
⁸⁵tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term cilivarco" (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.
⁸⁶sn See the note on Porcius Festus in 24:27.
⁸⁷tn 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 kaiv (kai) has not been translated. The participle keleuvsanto" (keleusanto") has been taken temporally.
⁸⁸sn See the note on Porcius Festus in 24:27.
⁸⁹sn See the note on King Agrippa in 25:13.
⁹⁰tn Probably best understood as rhetorical hyperbole. BAGD 668 s.v. plh'qo" 2.b.g, “people, populace, population…toV plh'qo" the populace…a[pan toV pl. tw'n *Ioudaivwn 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.
⁹¹tn Or “appealed to” (BAGD 270 s.v. ejntugcavnw 1).
⁹²sn Here means “here in Caesarea.”
⁹³tn Or “screaming.”
⁹⁴sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).
⁹⁵tn The participle ejpikalesamevnou (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
⁹⁶tn A designation of the Roman emperor (in this case, Nero). BAGD 745 s.v. sebastov" states, “oJ Sebastov" His Majesty the Emperor Ac 25:21, 25 (of Nero).”
⁹⁷tn 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.
⁹⁸sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing!
⁹⁹sn To my lord means “to His Majesty the Emperor.”
¹⁰⁰tn 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.
¹⁰¹sn See the note on King Agrippa in 25:13.
¹⁰²tn Or “investigation.” BAGD 56 s.v. ajnavkrisi" has “investigation, hearing, esp. preliminary hearing…th'" aj. genomevnh" Ac 25:26.” This is technical legal language.
¹⁰³tn LN 33.153 s.v. shmaivnw, “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.
¹sn See the note on King Agrippa in 25:13.
²tn Grk “It is permitted for you.”
³tn Or “extended his hand” (a speaker’s gesture).
⁴tn Or “and began to speak in his own defense.”
⁵sn See the note on King Agrippa in 25:13.
⁶tn BAGD 489 s.v. mavlista 1, “m. gnwvsthn o[nta se since you are outstandingly familiar Ac 26:3 (cf. Appian, Bell. Civ. 2, 26 §100 oJ mavlista ejcqrov" = the bitterest enemy).”
⁷tn Grk “several controversial issues.” BAGD 339 s.v. zhvthma states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue Ac 15:2; 26:3. z. periv tino" questions about someth. …18:15; 25:19.
⁸tn BAGD 175 s.v. devomai, “in our lit. only w. the mng. ask… 1. w. inf. foll. …Ac 26:3.”
⁹tn Grk “my manner of life.”
¹⁰tn Or “nation.”
¹¹tn 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 i{sasi ({isasi) has to be repeated to connect with the o{ti (oti) clause (indirect discourse) in v. 5.
¹²tn Grk “having known me from time past.” The participle proginwvskonte" (proginwskonte") has been translated as a causal circumstantial participle.
¹³tn BAGD 703 s.v. proginwvskw has “Know from time past…proginwvskontev" me a[nwqen Ac 26:5.” LN 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
¹⁴tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
¹⁵sn 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, Antiquities 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 jealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
¹⁶tn BAGD 451 s.v. krivnw 4.a.a has “krivnesqai ejpiv tini be on trial because of a thing Ac 26:6.”
¹⁷tn Or “forefathers”; Grk “fathers.”
¹⁸tn 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.
¹⁹tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BAGD 467 s.v. latreuvw, “Without the dat. of the one to whom the service is given: ejn ejkteneiva/ nuvkta k. hJmevran l. 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.
²⁰tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
²¹tn Grk “O King!”
²²tn 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).
²³tn BAGD 451 s.v. krivnw 2, “tiv a[piston krivnetai par* uJmi'n… 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.
²⁴tn Or “incredible.” BAGD 85 s.v. a[pisto" 1, “unbelievable, incredible… tiv a[piston krivnetai par* uJmi'n… why does it seem incredible to you? Ac 26:8.”
²⁵tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
²⁶tn BAGD 593 s.v. ou\n 3 states, “It may be that some traces of the class. usage in which ou\n is emphatic, = certainly, really, to be sure etc. (s. L-S-J s.v. 1) remain in the pap. …and in the NT…Mt 3:8 (s. also 1b above), 10; J 20:30; of course Ac 26:9.”
²⁷tn Grk “I thought to myself.” BAGD 202 s.v. dokevw 2.a has “e[doxa ejmautw'/ dei'n pra'xai = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
²⁸tn Grk “Jesus the Nazarene.”
²⁹tn Grk “by receiving authority.” The participle labwvn (labwn) has been taken instrumentally.
³⁰tn Grk “cast down a pebble against them.” LN 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.”
³¹tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. LN 30.103).
³²tn Grk “and punishing…I tried.” The participle timwrw'n (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, kaiv (kai) is not translated here.
³³tn The imperfect verb hjnavgkazon (hnankazon) has been translated as a conative imperfect (so BAGD 52 s.v. ajnagkavzw 1, “I tried to force them to blaspheme Ac 26:11”).
³⁴tn Or “was so insanely angry with them.” BAGD 255 s.v. ejmmaivnomai, “perissw'" ejmmainovmeno" aujtoi'" being furiously enraged at them Ac 26:11”; LN 88.182 s.v. ejmmaivnomai, “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.”
³⁵tn Or “I pursued them even as far as foreign cities.”
³⁶tn 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.
³⁷tn Grk “going.” The participle poreuovmeno" (poreuomenos) has been taken temporally.
³⁸tn LN 37.40 s.v. ejpitrophv states, “the full authority to carry out an assignment or commission—‘authority, complete power.’ poreuovmeno" eij" thVn DamaskoVn met* ejxousiva" kaiV ejpitroph'" tw'n ajrcierevwn ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ejxousiva and ejpitrophv serves to reinforce the sense of complete authority.”
³⁹tn Grk “O King.”
⁴⁰tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
⁴¹tn The word “everywhere” has been supplied in the translation to clarify the meaning of perilavmyan (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.
⁴²tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
⁴³tn Grk “It is hard for you.”
⁴⁴tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BAGD 428 s.v. kevntron 2.
⁴⁵tn Grk “said.”
⁴⁶tn LN 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
⁴⁷sn 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.
⁴⁸tn BAGD 578 s.v. oJravw 1.a.b states, “W. attraction of the relative w|n = touvtwn a{ Lk 9:36; Ac 22:15. The attraction is hard to explain in mavrtura w|n te ei\de" me w|n te ojfqhvsomaiv soi a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b (the text is prob. not in order).”
⁴⁹tc Some manuscripts read, “of the things in which you have seen me.” The accusative object me (me) is supplied after ei\dev" (eide") in B C*^vid 614 945 1175 1739 1891 2464 and several early versions; it is omitted in Ì74 Í A C² E Y 096 36 81 181 307 453 610 1409 1678 2344 Byz, most of the itala, and some other versions. The combination of significant early Alexandrian support with the Byzantine text favors the omission of me.
⁵⁰tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ejxairouvmeno" (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
⁵¹tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
⁵²tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
⁵³sn 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.
⁵⁴tn BAGD 278 s.v. ejxousiva 2, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BAGD 278 s.v. ejxousiva 4.b)
⁵⁵tn Or “and an inheritance.”
⁵⁶sn See the note on King Agrippa in 25:13.
⁵⁷sn 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.
⁵⁸tn According to LN 1.5, “In Ac 26:19 the adjective oujravnio" could be interpreted as being related simply to the meaning of oujranov"^a ‘sky,’ but it seems preferable to regard oujravnio" in this context as meaning simply ‘from heaven’ or ‘heavenly.’”
⁵⁹tn BAGD 889 s.v. cwvra 1.b, “of the provincial name (1 Macc 8:3) hJ cwvra th'" *Ioudaiva" Ac 26:20.”
⁶⁰sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
⁶¹tn BAGD 78 s.v. a[xio" 1.b, “karpoiV a[. th'" metanoiva" fruits in keeping with your repentance Lk 3:8; Mt 3:8. For this a[. th'" metanoiva" e[rga Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
⁶²tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
⁶³tn The imperfect verb ejpeirw'nto (epeirwnto) has been translated as a conative imperfect.
⁶⁴tn Grk “So experiencing…I stand.” The participle tucwvn (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
⁶⁵tn BAGD 246 s.v. ejktov" 2.b, “except oujdeVn ej. w|n nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; Test. Napht. 6:2) Ac 26:22.”
⁶⁶sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
⁶⁷tn BAGD 219 s.v. eij II, “After verbs of emotion that… Sim. also (Procop. Soph., Ep. 123 cavrin e[cein eij = that) marturovmeno"…eij paqhtoV" oJ Cristov" testifying…that the Christ was to suffer Ac 26:23.”
⁶⁸tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
⁶⁹tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
⁷⁰sn 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. How ironic!
⁷¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
⁷²sn See the note on Porcius Festus in 24:27.
⁷³tn On the term translated “lost your mind” see BAGD 486 s.v. maivnomai, which has “you are out of your mind, said to one whose enthusiasm seems to have overcome his 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.
⁷⁴tn Grk “said.”
⁷⁵sn See the note on Porcius Festus in 24:27.
⁷⁶tn Or “declaring.” BAGD 102 s.v. ajpofqevggomai, “speak out, declare boldly or loudly…tiV: swfrosuvnh" rJhvmata Ac 26:25.”
⁷⁷tn BAGD 802 s.v. swfrosuvnh 1, “reasonableness, rationality, mental soundness (in contrast to maniva X., Mem. 1, 1, 16; Pla., Prot. 323B) ajlhqeiva" kaiV swfrosuvnh" rJhvmata true and rational words (opp. maivnomai) Ac 26:25.”
⁷⁸tn BAGD 631 s.v. parrhsiavzomai 1, “speak freely, openly, fearlessly, express oneself freely…likew. in the ptc. w. a verb of saying foll. …parrhsiasavmenoi ei\pan 13:46. —26:26.” This could refer to boldness in speaking here.
⁷⁹tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
⁸⁰tn Grk “I cannot convince myself.” BAGD 639 s.v. peivqw 3.a, “ouj peivqomai w. acc. and inf. I cannot believe Ac 26:26” (see also s.v. lanqavnw).
⁸¹tn BAGD 466 s.v. lanqavnw, “lanqavnein aujtoVn touvtwn ouj peivqomai oujqevn I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”
⁸²tn This term refers to a hidden corner (BAGD 168 s.v. gnwniva). 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.
⁸³sn “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.
⁸⁴sn See the note on King Agrippa in 25:13.
⁸⁵sn See the note on King Agrippa in 25:13.
⁸⁶tc There is a textual problem here which probably does not have much effect on the translation. Some manuscripts (E Y 36 307 453 610 614 945 1409 1678 1739 1891 2344 2464 Byz and some versions and fathers) supply genevsqai (genesqai, “to become”) for poih'sai (poihsai, “to make”), found in Ì74 Í A B 048 33 81 181 1175 and some versions. Either infinitive ends up being translated “become,” since the idiom “to make a Christian” = “to become a Christian.”
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 BAGD 639 s.v. peivqw 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.
⁸⁷tn BAGD 564 s.v. ojlivgo" 3.b has “kaiV ejn ojl. kaiV ejn megavlw/ whether in a short or a long time vs. 29 (cf. Bl-D. §195; GHWhitaker, The Words of Agrippa to St. Paul: JTS 15, ’14, 82f; AFridrichsen, Symb. Osl. 14, ’35, 50; Field, Notes 141-3; cf. Rob. 653).”
⁸⁸sn 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.”
⁸⁹tn Grk “they spoke to one another saying.” The participle levgonte" (legontes) is redundant in English and has not been translated.
⁹⁰tn BAGD 78 s.v. a[xio" 1.b has “qanavtou h] desmw'n a[. nothing deserving death or imprisonment 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.
⁹¹sn See the note on King Agrippa in 25:13.
⁹²sn See the note on Porcius Festus in 24:27.
⁹³tn Or “set free.”
⁹⁴tn 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.
¹sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
²sn 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).
³sn See the note on centurion in 22:25.
⁴tn According to BAGD 745 s.v. sebastov", “Sebasthv is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Sebasthv 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 spei'ra Sebasthv 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 archeological 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.
⁵tn Grk “Going on board.” The participle ejpibavnte" (epibante") has been translated as a finite verb due to requirements of contemporary English style.
⁶sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
⁷tn Grk “places.”
⁸sn Asia in the NT is always 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.
⁹tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai 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).
¹⁰sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
¹¹tn BAGD 410 s.v. katavgw, “Hence the pass. of ships and seafarers put in ei[" ti at a harbor…eij" Sidw'na Ac 27:3.”
¹²sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
¹³tn BAGD 858-9 s.v. filanqrwvpw", “benevolently, kindly filanqrwvpw" crh'sqaiv (tini) treat someone in kindly fashion…Ac 27:3.”
sn Treating Paul kindly. Paul’s treatment followed the pattern or the earlier imprisonment (cf. Acts 24:23).
¹⁴tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
¹⁵tn Grk “putting out to sea.” The participle ajnacqevnte" (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
¹⁶tn BAGD 846 s.v. uJpoplevw, “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.
¹⁷tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (LN 1.73).
¹⁸sn Pamphylia was a province in the southern part of Asia Minor. It was west of Cilicia (BAGD 432).
¹⁹tn BAGD 422 s.v. katevrcomai 1, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…e[i" ti at someth. a harbor 18:22; 21:3; 27:5.”
²⁰sn 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.
²¹sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
²²sn See the note on centurion in 22:25.
²³tn Grk “finding.” The participle euJrwvn (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
²⁴sn 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).
²⁵tn The participle braduploou'nte" (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
²⁶sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
²⁷tn This genitive absolute construction with prosew'nto" (prosewnto") has been translated as a causal circumstantial participle. LN 13.139 translates the phrase mhV prosew'nto" hJma'" tou' ajnevmou (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”
²⁸tn BAGD 846 s.v. uJpoplevw, “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.”
²⁹sn 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.
³⁰tn Grk “sailing along the coast…we came.” The participle paralegovmenoi (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. LN 54.8, “paralevgomai: (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.”
³¹tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
³²sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
³³tn Or “unsafe” (BAGD 302 s.v. ejpisfalhv"). The term is a NT hapax legomenon.
³⁴sn 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, Jewish War 1.279-81).
³⁵tn The accusative articular infinitive parelhluqevnai (parelhluqenai) after the preposition diav (dia) is causal. BAGD 626 s.v. parevrcomai 1.a.b has “diaV toV thVn nhsteivan h[dh parelhluqevnai because the fast was already over Ac 27:9.”
³⁶tn Grk “Paul advised, saying to them.” The participle levgwn (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BAGD 616 s.v. parainevw, 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.
³⁷tn Grk “is going to be with disaster.”
³⁸tn Or “hardship,” “damage.” BAGD 832 s.v. u{bri" 3, “fig. hardship, disaster, damage caused by the elements…w. zhmiva Ac 27:10.”
³⁹tn Grk “souls” (here, one’s physical life).
⁴⁰sn See the note on centurion in 22:25.
⁴¹tn Or “persuaded.”
⁴²tn BAGD 456 s.v. kubernhvth" has “captain, steersman, pilot…W. nauvklho", the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World (Princeton: Princeton University Press, 1971) 316-18.
⁴³tn 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.
⁴⁴tn BAGD 145 s.v. boulhv 2.a, “b. tivqesqai (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
⁴⁵tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
⁴⁶tn 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” added (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
⁴⁷tn Grk “if somehow, reaching Phoenix, they could…” The participle katanthvsante" (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.
⁴⁸sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
⁴⁹tn Or “a harbor of Crete open to the southwest and northwest.”
⁵⁰tn The genitive absolute construction with the participle uJpopneuvsanto" (Jupopneusanto") has been taken temporally.
⁵¹tn Grk “thinking.” The participle dovxante" (doxante") has been translated as a finite verb due to requirements of contemporary English style.
⁵²tn Or “accomplish.” LN 68.29, for kratevw, 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.”
⁵³tn Or “departed.”
⁵⁴tn LN 54.8, “paralevgomai: (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 a\sson (asson) this becomes “sailed close along the coast of Crete.”
⁵⁵tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BAGD s.v. tufwnikov").
⁵⁶sn 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.
⁵⁷tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
⁵⁸tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle sunarpasqevnto" (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).
⁵⁹tn BAGD 76 s.v. ajntofqalmevw, “Fig., of a ship tou' ploivou mhV dunamevnoi aj. tw'/ ajnevmw/ since the ship was not able to face the wind Ac 27:15.”
⁶⁰sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
⁶¹tn BAGD 848 s.v. uJpotrevcw, “run or sail under the lee of nautical t.t. …Ac 27:16.” The participle uJpodramovnte" (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.
⁶²sn 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, BAGD 443).
⁶³sn 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 (Princeton: Princeton University Press, 1971) 248 f.
⁶⁴tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
⁶⁵tn The participle a[rante" (arantes) has been taken temporally.
⁶⁶tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BAGD 844 s.v. bohvqeia).
⁶⁷tn BAGD 243 s.v. ejktivptw 2, “nautical t.t. drift off course, run aground ei[" ti on someth….on the Syrtis 27:17.”
⁶⁸tn 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 (Jewish War 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 Odessey.
⁶⁹tn Or perhaps “mainsail.” The meaning of this word is uncertain. BAGD 754 s.v. skeu'o" 1.a has “toV skeu'o" Ac 27:17 seems to be the kedge or driving anchor…” while C. Maurer (TDNT 7.362) notes, “The meaning in Ac. 27:17: calavsante" toV skeu'o", 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 LN 6.1 states, “In Ac 27:17, for example, the reference of skeu'o" 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.
⁷⁰tn BAGD 796 s.v. sfovdrw'", “very much, greatly, violently s. ceimavzesqai be violently beaten by a storm Ac 27:18.”
⁷¹tn 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 Jon 1:5. At this point they were only concerned with saving themselves.
⁷²tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for skeu'o" (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.
⁷³tn This genitive absolute construction with the participle ejpifainovntwn (epifainontwn) has been taken temporally.
⁷⁴tn Grk “no small storm” = a very great storm.
⁷⁵tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ejpikeimevnou (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BAGD 294 s.v. ejpivkeimai 2.b, “press around, press upon, be urgent…ceimw'no" ejpikeimevnou since a storm lay upon us Ac 27:20.” LN 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 ejpivkeimai (epikeimai).
⁷⁶tn 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 sw/vzw (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
⁷⁷tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle uJparcouvsh" (Juparcoush") has been translated as a causal circumstantial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of pollh'" (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 BAGD 116 s.v. ajsitiva, “pollh'" aj. uJparcouvsh" since almost nobody wanted to eat because of anxiety or seasickness (seasickness: Ael. Aristid. 48, 68 K. = 24 p. 483 D. ajsitivai oujk ojlivgai in a storm. JRMadan, JTS 6, ’05, 116-21. —Hippiatr. I 3, 7 ajsitiva"menouvsh") Ac 27:21.” This detail indicates how turbulent things were on board the ship.
⁷⁸tn Here tovte (tote) is redundant (pleonastic) according to BAGD 824 s.v. tovte: “It is put pleonastically…J 13:27. Cf. Hv 2, 2, 4. Also after the ptc. diaswqevnte", tovte ejpevgnwmen Ac 28:1. Likew. pleonastically 6:11 D; 27:21.” Thus it has not been translated.
⁷⁹tn Grk “standing up…said.” The participle staqeiv" (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
⁸⁰tn LN 36.12 has “peiqarchvsantav" moi mhV ajnavgesqai ajpoV th'" Krhvth" ‘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.
⁸¹tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
⁸²tn The infinitive kerdh'sai (kerdhsai) has been translated as resultative.
⁸³sn The same verb is used for Paul’s original recommendation in Ac 27:9.
⁸⁴tn Grk “except the ship.” Here “but” is used in place of the improper preposition plhvn (plhn; see BAGD 669 s.v. plhvn 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.
⁸⁵tn Grk “of whom I am.” The relative clause with its possessive was translated following LN 15.86 s.v. parivstamai.
⁸⁶tn Or “worship.”
⁸⁷tn Or “stood by me.” According to BAGD 628 s.v. parivsthmi 2.a.a, “approach, come tiniv (to) someone…Ac 9:39; 27:23.”
⁸⁸tn Grk “came to me saying.” The participle levgwn (legwn) has been translated as a finite verb due to requirements of contemporary English style.
⁸⁹tn According to BAGD 628 s.v. parivsthmi 2.a.a, “Also as a t.t. of legal usage…Kaivsari se dei' parasth'nai you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb dei' (dei) to describe what must occur.
⁹⁰tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
⁹¹tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been added to clarify the meaning of the verb kecavristai (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.
⁹²tn BAGD 661 s.v. pisteuvw 1.c, “w. pers. and thing added p. tiniv ti believe someone with regard to someth….W. dat. of the pers. and o{ti foll.: pisteuvetev moi o{ti ejgwV ejn tw'/ patriv J 14:11a. Cf. 4:21; Ac 27:25.”
⁹³tn This is another use of dei' (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
⁹⁴tn The genitive absolute construction with the participle diaferomevnwn (diaferomenwn) has been taken temporally. Here “being driven” has been used to translate diafevrw (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.
⁹⁵sn The Adriatic Sea. They were now somewhere between Crete and Malta.
⁹⁶tn Grk “suspected that some land was approaching them.” BAGD 711 s.v. prosavgw 2.a, “uJpenovoun prosavgein tinav aujtio'" cwvran 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.
⁹⁷tn Grk “Heaving the lead, they found.” The participle bolivsante" (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BAGD 144 s.v. bolivzw. 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.
⁹⁸sn 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).
⁹⁹tn LN 15.12, “bracuV deV diasthvsante" ‘when they had gone a little farther’ Ac 27:28.”
¹⁰⁰sn Here the depth was about 90 ft (27 m).
¹⁰¹tn Grk “fearing.” The participle fobouvmenoi (foboumenoi) has been translated as a causal circumstantial participle.
¹⁰²tn Grk “against a rough [rocky] place.” LN 79.84 has “fobouvmenoiv te mhv pou kataV tracei'" tovpoi" ejkpevswmen ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”
¹⁰³tn Grk “throwing out…they.” The participle rJivyante" (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
¹⁰⁴tn BAGD 329 s.v. eu[comai 2, “wish…tiV for someth….Foll. by acc. and inf….Ac 27:29.”
¹⁰⁵sn And wished for day to come. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
¹⁰⁶tn The genitive absolute construction with the participles zhtouvntwn (zhtountwn) and calasavntwn (calasantwn) has been translated as temporal, with the participles translated as temporal participles.
¹⁰⁷tn BAGD 722 s.v. provfasi" 2, “profavsei wJ" 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.
¹⁰⁸sn See the note on centurion in 22:25.
¹⁰⁹sn The pronoun you is plural in Greek.
¹¹⁰sn 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.
¹¹¹tn Or “let it fall away.” According to BAGD 243-44 s.v. ejkpivptw 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.
¹¹²tn BAGD 129 s.v. a[cri 2 has “a[. ou| hJmevra h[mellen vivnesqai until the day began to dawn 27:33.”
¹¹³tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle prosdokw'nte" (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.
¹¹⁴tn Or “continued.”
¹¹⁵tn Grk “having eaten nothing.” The participle proslabovmenoi (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.
¹¹⁶tn Or “necessary.” BAGD 709 s.v. prov" I has “pr. th'" swthriva" necessary for safety Ac 27:34”; LN 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.”
¹¹⁷tn Or “deliverance” (‘salvation’ in a non-theological sense).
¹¹⁸tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹¹⁹tn Grk “taking bread, gave thanks.” The participle labwvn (labwn) has been translated as a finite verb due to requirements of contemporary English style.
¹²⁰tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
¹²¹tn Grk “and breaking it, he began.” The participle klavsa" (klasas) has been translated as a finite verb due to requirements of contemporary English style.
¹²²tc One early manuscript and an early version read “about seventy-six.”
¹²³sn This is a parenthetical note by the author.
¹²⁴tn Or “When they had eaten their fill.”
¹²⁵tn Or “grain.”
¹²⁶tn Or “observed,” “saw.”
¹²⁷tn Or “gulf” (BAGD 442 s.v. kovlpo" 3).
¹²⁸sn A beach would refer to a smooth sandy beach suitable for landing.
¹²⁹tn That is, released. Grk “slipping…leaving.” The participles perielovnte" (perielonte") and ei[wn (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
¹³⁰tn The term is used of a ship’s anchor. (BAGD 10 s.v. a[gkura 1).
¹³¹tn Grk “bands”; possibly “ropes.”
¹³²tn Or “rudders.”
¹³³tn Grk “hoisting…they.” The participle ejpavrante" (eparante") has been translated as a finite verb due to requirements of contemporary English style.
¹³⁴tn Grk “sail”; probably a reference to the foresail.
¹³⁵tn BAGD 423 s.v. katevcw 2, “intr., nautical t.t. make for, head for, steer toward…Ac 27:40.”
¹³⁶tn 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 BAGD s.v. diqavlasso", “the tovpo" d. Ac 27:41 is prob. a sandbank at some distance fr. the shore, with rather deep water on both sides of it, a reef.” However, Greek had terms for a “sandbank” (qi'" [qis], tainiva [tainia]), a “reef” (eJrma [Jerma]), “strait” (stenovn [stenon]), “promontory” (ajrwthvron [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates tovpon diqavlasson (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist in “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.
¹³⁷tn Or “violence” (BAGD 140 s.v. biva 1).
¹³⁸sn 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.
¹³⁹tn The participle ejkkolumbhvsa" (ekkolumbhsa") has been taken instrumentally.
¹⁴⁰sn See the note on centurion in 22:25.
¹⁴¹tn 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.
¹⁴²tn BAGD 274 s.v. e[xeimi has “ejpiV thVn gh'n get to land Ac 27:43.”
¹⁴³tn 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.
¹⁴⁴tn Or “boards”; according to BAGD 742 s.v. saniv".
¹⁴⁵tn 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 non-swimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
¹⁴⁶tn Grk “And in this way it happened that.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
¹tn 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 diaswqevnte" (diaswqente") has been taken temporally.
²sn 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.
³tn Although this is literally bavrbaroi (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BAGD 133 s.v. bavrbaro" 2.b notes, “Of the inhabitants of Malta, without derogatory conn. Ac 28:2, 4.”
⁴tn BAGD 829 s.v. tugcavnw 2.d, “dunavmei" ouj taV" tucouvsa" extraordinary miracles Ac 19:11. Cf. 28:2.”
⁵tn Or “because it was about to rain.” BAGD 330 s.v. ejfivsthmi 2.a, “diaV t. uJetoVn toVn ejfestw'ta because it had begun to rain 28:2…But the mng. here could also be because it threatened to rain, in accordance w. the next mng.”
⁶tn This is a genitive absolute construction; the participles sustrevyanto" (sustreyanto") and ejpiqevnto" (epiqento") have been translated as temporal participles.
⁷tn Or “sticks.”
⁸tn Although this is literally bavrbaroi (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BAGD 133 s.v. bavrbaro" 2.b notes, “Of the inhabitants of Malta, without derogatory conn. Ac 28:2, 4.”
⁹tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
¹⁰tn That is, the goddess Justice has not allowed him to live. BAGD 198 s.v. divkh 2, “Justice personified as a goddess Ac 28:4”; LN 12.27, “a goddess who personifies justice in seeking out and punishing the guilty—‘the goddess Justice.’ hJ divkh zh'n oujk ei[asen ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered divkh (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 added to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with divkh.
¹¹sn 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.
¹²tn BAGD 593 s.v. ou\n 4 indicates the particle has an adversative sense here, “but, however.”
¹³tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
¹⁴tn Grk “shaking the creature off…he suffered no harm.” The participle ajpotinavxa" (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
¹⁵tn Or “going to burn with fever.” According to BAGD 658 s.v. pivmprhmi, either meaning (‘swell up’ or ‘burn with fever’) is possible for Acts 28:6.
¹⁶tn The participle prosdokwvntwn (prosdokwntwn) has been taken temporally.
¹⁷tn The participle qewrouvntwn (qewrountwn) has been taken temporally.
¹⁸tn Grk “happening.” The participle ginovmenon (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
¹⁹tn Grk “changing their minds.” The participle metabalovmenoi (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
²⁰sn 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.
²¹tn BAGD 645 s.v. periv 2.a.g, “of nearby places…taV periV toVn toVpon the region around the place Ac 28:7.” The presence of ejkei'non (ekeinon) results in the translation “that place.”
²²tn That is, the chief Roman official. Several inscriptions have confirmed the use of prw'to" (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BAGD 692 s.v. Povplio".
²³tn Grk “It happened that the father.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
²⁴tn 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 eijselqwvn (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
²⁵tn The participle ejpiqeiv" (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
²⁶sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
²⁷tn BAGD ajsqevneia 1.a, “e[cein aj. be ill Ac 28:9.”
²⁸sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
²⁹tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
³⁰tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai 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.
³¹tn BAGD 303 s.v. ejpitivqhmi 2.a “give tiniv ti someth. to someone (BGU 1208 1, 4 [27 BC]; PRyl. 81, 9 thVn o{lou t. pravgmato" ejxousivan toi'" katasporeu'si ejpeqevmhn) ajnagomevnoi" taV proV" taV" creiva" when we sailed they gave us what we needed Ac 28:10.”
³²sn 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.
³³tn BAGD 53 s.v. ajnavgw 3, “as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea.”
³⁴tn 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).
³⁵tn Or “as its emblem.”
³⁶tn Grk “And putting in.” The participle katacqevnte" (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BAGD 410 s.v. katavgw states, “Hence the pass. of ships and seafarers put in ei[" ti at a harbor…eij" Surakouvsa" 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, kaiv (kai) is not translated here.
³⁷sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
³⁸tc A few early manuscripts read “From there we cast off and arrived at Rhegium.” The more difficult reading, perielovnte" (perielonte"; see Acts 27:40) is found only in Í* B Y and a single lectionary and version. The other major variant, perielqovnte" (perielqonte"), is found in Ì74 Ͳ A 048 066 36 81 181 307 453 610 614 945 1175 1409 1678^vid 1739 1891 2344 2464 Byz [L P] and a few versions and fathers. Because of the agreement of Ì74 with the Byzantine text and the limited support for perielovnte" (basically limited to Í* B Y) the reading perielqovnte" is preferred.
³⁹sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
⁴⁰tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ejpigenomevnou (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
⁴¹sn 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.
⁴²tn 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.
⁴³tn Grk “finding.” The participle euJrovnte" (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
⁴⁴sn That is, some fellow Christians.
⁴⁵sn 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.
⁴⁶sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BAGD 102). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
⁴⁷sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
⁴⁸tn 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.
⁴⁹tn Or “to stay.”
sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
⁵⁰tn Grk “It happened that after three days.” The introductory phrase ejgevneto (egeneto, “it happened that”) common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
⁵¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
⁵²tn LN 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
⁵³tn The genitive absolute construction with the participle sunelqovntwn (sunelqontwn) has been taken temporally.
⁵⁴tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
⁵⁵tn The participle poihvsa" (poihsas) has been translated as a concessive circumstantial participle.
⁵⁶tn 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.
⁵⁷tn Grk “into the hands of the Romans,” but this is redundant when paredovqhn (paredoqhn) is translated “handed over.”
⁵⁸tn 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.
⁵⁹sn They wanted to release me. See Acts 25:23-27.
⁶⁰tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
⁶¹tn That is, objected to my release.
⁶²tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
⁶³tn BAGD 423 s.v. kathgorevw 1.a “legal t.t.: bring charges in court— a. before a human judge: tinov" against someone…Ac 25:5…oujc wJ" touV e[qnou" mou e[cwn ti kathgorei'n not that I had any charge to bring against my own people Ac 28:19.” LN 33.427 states for kathgorevw, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges’.”
⁶⁴tn Or “my own nation.”
⁶⁵sn 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).
⁶⁶tn Grk “they said to him.”
⁶⁷tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle paragenovmeno" (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
⁶⁸tn 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.
⁶⁹tn 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.
⁷⁰tn On the term translated “speak against” see BAGD 741 s.v. ajntilevgw 1.
⁷¹tn Grk “Having set.” The participle taxavmenoi (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
⁷²tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
⁷³tn Or “came to him in his rented quarters.”
⁷⁴tn BAGD 689 s.v. poluv" II.2.a.b, “(even) more pleivone" in even greater numbers Ac 28:23.”
⁷⁵tn 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.
⁷⁶tn BAGD 186 s.v. diamartuvromai 2 has “testify (of), bear witness (to) solemnly (orig. under oath)…God’s kingdom 28:23.”
⁷⁷sn 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.
⁷⁸tn Or “persuade.”
⁷⁹tn Or “persuaded.”
⁸⁰tn Grk “by the things spoken.”
⁸¹sn 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).
⁸²tn The imperfect verb ajpeluvonto (apeluonto) has been translated as an ingressive imperfect.
⁸³tn Or “forefathers”; Grk “fathers.”
⁸⁴tn Grk “you will hear with hearing” (an idiom).
⁸⁵tn Or “seeing”; Grk “you will look by looking” (an idiom).
⁸⁶tn 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.
⁸⁷tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
⁸⁸sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
⁸⁹sn A quotation from Isa 6:9-10.
⁹⁰tn Grk “Therefore let it be known to you.”
⁹¹tn Or “of God.”
⁹²sn 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).
⁹³tn Grk “they also.”
⁹⁴tc Some later manuscripts include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is omitted by Ì74 Í A B E Y 33 81 181 945 1175 1739 2344 2464 and a number of versions. They are included (with a few minor variations) in 36 307 453 610 614 945 1409 1678 1891 Byz Lect and some versions and fathers. This verse is almost certainly not a part of the original text of Acts.
⁹⁵tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
⁹⁶tn Or “stayed.”
⁹⁷tn Or perhaps, “two whole years at his own expense.” BAGD 523 s.v. mivsqwma states, “what is rented, a rented house (this mng. is not found elsewh. Even Ammonius Gramm. [100 AD] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [RSV] is poss.) ejn ejdivw/ misqwvmati in his own rented lodgings Ac 28:30 (for the idea cf. Jos., Ant. 18, 235).” The meaning “at his own expense” is also used in the NRSV.
⁹⁸tn Or “and received.”
⁹⁹tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
¹⁰⁰tn Or “openness.”
¹⁰¹sn 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.