Acts 21:17–28:31

tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exēgeito) has been translated as an ingressive imperfect.

tn BDAG 293 s.v. εἷς 5.e has “καθʼ ἕν one after the other (hence τὸ καθʼ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθʼ ἕν ἕκαστον … Ac 21:19.”

sn Note how Paul credited God with the success of his ministry.

tn Or “glorified.”

tn Grk “how many thousands there are among the Jews.”

sn How many thousands of Jews. See Acts 2–5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing … τοῦ νόμου an ardent observer of the law Ac 21:20.”

sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18–19; Acts 16:3).

tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη Ἰουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5–6, 13–21; 25:8.

sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

tn Grk “or walk.”

tn L&N 71.16 has “pertaining to being in every respect certain—‘certainly, really, doubtless, no doubt.’ … ‘they will no doubt hear that you have come’ Ac 21:22.”

tn Grk “do this that.”

tn Grk “There are four men here.”

tn L&N 33.469 has “ ‘there are four men here who have taken a vow’ or ‘we have four men who …’ Ac 21:23.”

tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15–22).

tn L&N 57.146 has “δαπάνησον ἐπʼ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved … τὴν κεφαλήν have one’s head shaved … Ac 21:24.”

sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14–15).

tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs—‘to live, to behave in accordance with.’ ”

sn The law refers to the law of Moses.

tn L&N 13.154 has “ ‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6–21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid … w. acc. of pers. or thing avoided … Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apechō). The difference in meaning, although slight, has been maintained in the translation.

tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem -θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13–14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following … τῇ ἐχομένῃ … on the next day Lk 13:33 … Ac 20:15; w. ἡμέρᾳ added … 21:26.”

tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (hagnistheis) has been taken temporally of antecedent action.

tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellōn) has been translated as a finite verb due to requirements of contemporary English style.

sn The days of purification refers to the days of ritual cleansing.

tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

tn Grk “for each one.”

tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over … Ac 21:27.”

tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

tn Grk “in the temple.” See the note on the word “temple” in v. 28.

tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὅχλον ‘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.’ ”

tn Grk “and laid hands on.”

tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

sn The law refers to the law of Moses.

tn Grk “this place.”

sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore … al. ἔ. τε καί … Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

tn Or “and has defiled this holy place.”

sn Has brought Greeks … unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11–22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

tn Grk “whom.”

tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

tn On this term see BDAG 545 s.v. κινέω 2.b.

tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together … ἐγένετο ς. τοῦ λαοῦ the people rushed together Ac 21:30.”

tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

tn Grk “seeking.”

tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) 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.

sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion … ὅλη συγχύννεται Ἰερουσαλήμ 21:31.”

tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

tn Grk “taking … ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

sn See the note on the word centurion in 10:1.

tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

tn Grk “seeing.” The participle ἰδόντες (idontes) has been taken temporally.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

tn Grk “seized.”

tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

tn Grk “and what it is”; this has been simplified to “what.”

tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

tn This refers to mob violence (BDAG 175 s.v. βία b).

tn Grk “the multitude of people.” While πλῆθος (plēthos) is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

tn Grk “says” (a historical present).

tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

tn Grk “Is it permitted for me to say” (an idiom).

tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

tn Grk “said.”

sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

tn Grk “of the Sicarii.”

sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254–257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

tn Or “desert.”

tn Grk “before these days.”

tn Grk “said.”

tn Grk “a Jewish man.”

tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

tn Grk “I beg you.”

tn The referent (the commanding officer) has been supplied here in the translation for clarity.

tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitrepsantos) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “standing.” The participle ἑστώς (hestōs) has been translated as a finite verb due to requirements of contemporary English style.

tn Or “motioned.”

tn γενομένης (genomenēs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness—‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ Ἐβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. Ἑβραΐς). The participle λέγων (legōn) is redundant in English and has not been translated.

sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (tēs pros humas nuni apologias) rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

tn ἀκούσαντες (akousantes) has been taken temporally.

tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness—‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ Ἐβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

tn BDAG 613–14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing … Ac 22:2.”

sn This is best taken as a parenthetical note by the author.

tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

tn Grk “a Jewish man.”

tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train … ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

tn Grk “strictly at the feet of” (an idiom).

tn Or “brought up in this city under Gamaliel, educated with strictness …” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tous podas Gamaliēl) could be understood with what precedes or with what follows. The punctuation of NA27 and UBS4, which place a comma after ταύτῃ (tautē), has been followed in the translation.

sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

tn Or “our forefathers.”

tn Grk “ancestors, being.” The participle ὑπάρχων (huparchōn) has been translated as a finite verb due to requirements of contemporary English style.

tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers.… ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25–26; 19:9, 23; 24:14, 22).

tn BDAG 442–43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

tn Grk “binding.” See Acts 8:3.

tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς … εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders—a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον … ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

tn Grk “receiving.” The participle δεξάμενος (dexamenos) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

tn Grk “even there and bring …” or “there and even bring …” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἅγειν τινά bring someone as prisoner … Ac 9:2, 21; 22:5.”

tn Grk “I was going … to bring even those who were there to Jerusalem as prisoners that they might be punished.”

map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

tn Grk “going and nearing Damascus.”

sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1–9; the second retelling is in Acts 26:9–20).

tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

tn Or “shone.”

tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14 … belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

tn Grk “So I said.”

tn Grk “Getting up.” The participle ἀναστάς (anastas) is an adverbial participle of attendant circumstance and has been translated as a finite verb.

tn Grk “about all things.”

tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.… περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

tn Or “brightness”; Grk “glory.”

tn Grk “by” (ὑπό, hupo), but this would be too awkward in English following the previous “by.”

tn Grk “a certain Ananias.”

sn The law refers to the law of Moses.

tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων Ἰουδαίων by all the Jews who live there Ac 22:12.”

tn Grk “coming.” The participle ἐλθών (elthōn) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance … 22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

tn Grk “hour,” but ὥρα (hōra) is often used for indefinite short periods of time (so BDAG 1102–3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly … Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

tn Grk “I looked up to him.”

tn Or “forefathers”; Grk “fathers.”

sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

tn L&N 30.89 has “ ‘to choose in advance, to select beforehand, to designate in advance’ … ‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071–72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command) … Cp. 22:14; 24:21.”

tn Or “a witness to him.”

sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7–9; Acts 9:15). Note also v. 21.

tn Grk “all men,” but this is a generic use of ἄνθρωπος (anthrōpos).

tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision—‘to wait, to delay.’ νῦν τί μέλλεις … ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

tn Grk “getting up.” The participle ἀναστάς (anastas) is an adverbial participle of attendant circumstance and has been translated as a finite verb.

sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

sn The expression calling on his name describes the confession of the believer: Acts 2:17–38, esp. v. 38; Rom 10:12–13; 1 Cor 1:2.

tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagō]) has not been translated here.

tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata tas sunagōgas) BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.… κατʼ οἶκαν from house to house … Ac 2:46b; 5:42 … Likew. the pl.… κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

sn See the note on synagogue in 6:9.

sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

tn Or “outer garments.”

sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountōn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

tn Grk “until this word.”

sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

tn Grk “and said.”

tn Grk “this one.”

tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting … Usu. impers. καθήκει it comes (to someone) … foll. by acc. and inf.… οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

tn The participle κραυγαζόντων (kraugazontōn) has been translated temporally.

tn Or “outer garments.”

sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) 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.

tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474–75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν.—Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

sn See the note on the word centurion in 10:1.

tn The word “citizen” is supplied here for emphasis and clarity.

tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

sn See the note on the word centurion in 10:1.

tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind … τί μέλλεις ποιεῖν; what do you intend to do?”

tn The word “citizen” is supplied here for emphasis and clarity.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

tn Grk “and said to.”

tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

tn The word “citizen” is supplied here for emphasis and clarity.

tn Grk “He said.”

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4–9). That may well have been the case here.

tn BDAG 495–96 s.v. καί 2.b has “intensive: even … Ac 5:39; 22:28.”

tn The word “citizen” is supplied here for emphasis and clarity.

sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away … ἀπό τινος … Lk 4:13; Ac 5:38; 2 Cor 12:8 … cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

tn The word “citizen” is supplied here for emphasis and clarity.

sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28–29; 24:22; 25:20, 26–27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts … ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

tn Grk “and bringing.” The participle καταγαγών (katagagōn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

sn You whitewashed wall. This was an idiom for hypocrisy—just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10–16; Matt 23:27–28). See also Deut 28:22.

tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

tn The law refers to the law of Moses.

tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6–8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

tn The word “him” is not in the Greek text but is implied.

tn L&N 33.393 has for λοιδορέω (loidoreō) “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.

tn Grk “said.”

tn Or “know.”

sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll.… Ac 23:6.”

sn See the note on Sadducees in 4:1.

sn See the note on Pharisee in 5:34.

tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

tn The participle εἰπόντος (eipontos) has been translated temporally.

tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

tn Grk “there came about an argument.” This has been simplified to “an argument began”

tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved … Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

sn This is a parenthetical note by the author.

tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

tn Grk “standing up.” The participle ἀναστάντες (anastantes) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness—‘to protest strongly, to contend with.’ … ‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

tn This genitive absolute construction with the participle γινομένης (ginomenēs) has been taken temporally (it could also be translated as causal).

tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) 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.

tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπʼ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.