Acts 25–26

Footnotes

1. 1 οὖν 2.b states, “οὖν serves to indicate a transition to someth. new … now, then, well … Ac 25:1.”
2. 2 See the note on Porcius Festus in .
3. 3 For location see ; ; ; ; ; ; ; ; .
4. 4 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . This was a journey of 65 mi (just over 100 km). For location see ; ; ; ; ; ; ; .
5. 5 πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men of the place … or of a group … οἱ πρ. τοῦ λαοῦ … Lk 19:47; cp. Ac 25:2; 28:17.”
6. 6 ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone … Ac 24:1; 25:2.” Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.
7. 7 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” supplied for clarity.
8. 8 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.
9. 9 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.
10. 10 See the note on Porcius Festus in .
11. 11 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in .
12. 12 The word “there” is not in the Greek text but is implied.
13. 13 Grk “let those who are influential among you” (i.e., the powerful).
14. 14 The word “there” is not in the Greek text, but is implied.
15. 15 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 ( ἄτοπος 2).
16. 16 κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.”
17. 17 Grk “he”; the referent (Festus) has been specified in the translation for clarity.
18. 18 Grk “Having stayed.” The participle διατρίψας (diatripsas) has been taken temporally.
19. 19 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . For location see ; ; ; ; ; ; ; .
20. 20 Grk “sitting down … he ordered.” The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
21. 21 Although βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” ; “tribunal,” ), since the bēma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. The judgment seat (βῆμα, bēma) 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.
22. 22 περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ Ἰουδαῖοι the Judeans stood around him 25:7.”
23. 23 Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges ( 1).
24. 24 The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; 3).
25. 25 Grk “Paul saying in his defense”; the participle ἀπολογουμένου (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. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”
26. 26 Grk “I have sinned … in nothing.”
27. 27 Grk “against the law of the Jews.” Here τῶν Ἰουδαίων has been translated as an attributive genitive. The Jewish law refers to the law of Moses.
28. 28 Or “against the emperor” (“Caesar” is a title for the Roman emperor). 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.
29. 29 See the note on Porcius Festus in .
30. 30 Or “stand trial.”
31. 31 Grk “concerning these things.”
32. 32 Grk “said.”
33. 33 Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
34. 34 Although BDAG 175 βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” ; “tribunal,” ), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own. The judgment seat (βῆμα, bēma) 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.
35. 35 That is, tried by an imperial representative and subject to Roman law.
36. 36 “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
37. 37 καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”
38. 38 ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
39. 39 παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apothanein).
40. 40 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.
41. 41 That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
42. 42 Or “to the emperor” (“Caesar” is a title for the Roman emperor). The appeal to Caesar was known as the provocatio ad Caesarem. 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.
43. 43 That is, with his advisers.
44. 44 See the note on Porcius Festus in .
45. 45 Or “to the emperor” (“Caesar” is a title for the Roman emperor).
46. 46 Or “to the emperor.”
47. 47 “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.
48. 48 King Agrippa was Herod Agrippa II (a.d. 27–92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 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 ( 20.7.3 [20.145–147]). 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, 2.16.4 [2.345–401]).
49. 49 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . For location see ; ; ; ; ; ; ; .
50. 50 ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to … Ac 25:13.”
51. 51 See the note on Porcius Festus in .
52. 52 ὡς 8.b states, “w. pres. or impf. while, when, as long as … Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”
53. 53 See the note on Porcius Festus in .
54. 54 Grk “Festus laid Paul’s case before the king for consideration.” ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer 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.”
55. 55 For location see ; ; ; ; ; ; ; ; .
56. 56 ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges … ἐ. περί τινος concerning someone 25:15.”
57. 57 Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri hou] occurs in the Greek text).
58. 58 καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict … αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”
59. 59 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. “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
60. 60 Grk “any man.” This is a generic use of ἄνθρωπος (anthrōpos).
61. 61 Or “has met his accusers in person.”
62. 62 Grk “and receives.”
63. 63 Or “indictment” (a legal technical term). ἔγκλημα 1 states, “legal t.t.… ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklēma) 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.”
64. 64 συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”
65. 65 ἀναβολή states, “ ‘delay’ … legal t.t. postponement … ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poiēsamenos) has been translated as a finite verb due to requirements of contemporary English style.
66. 66 Grk “sitting … I ordered.” The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
67. 67 Although βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” ; “tribunal,” ), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. The judgment seat (βῆμα, bēma) 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.
68. 68 Grk “they brought no charge of any of the evil deeds.” αἰτία 3.b has “αἰτίαν φέρειν … bring an accusation Ac 25:18.” Since κατήγοροι (katēgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.
69. 69 Or “I was expecting.”
70. 70 Grk “several controversial issues.” ζήτημα states, “in our lit. only in Ac, the mng. it still has in Mod. Gk. (controversial) question, issue, argument … Ac 15:2; 26:3. ζ. περί τινος questions about someth.… 18:15; 25:19.”
71. 71 On this term see δεισιδαιμονία 2. It is a broad term for religion. 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.
72. 72 Grk “a certain Jesus.”
73. 73 Or “asserted.”
74. 74 Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumenos) has been translated as a causal adverbial participle.
75. 75 L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’ ”
76. 76 Or “stand trial.”
77. 77 Grk “on these things.”
78. 78 A designation of the Roman emperor (in this case, Nero). σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”
79. 79 Or “to the emperor” (“Caesar” is a title for the Roman emperor).
80. 80 See the note on King Agrippa in .
81. 81 See the note on Porcius Festus in .
82. 82 Grk “said.”
83. 83 See the note on King Agrippa in .
84. 84 Or “great pageantry” ( φαντασία; the term is a NT ). Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.
85. 85 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).
86. 86 Grk “the chiliarchs” (officers 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.
87. 87 See the note on Porcius Festus in .
88. 88 Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusantos) has been taken temporally.
89. 89 See the note on Porcius Festus in .
90. 90 See the note on King Agrippa in .
91. 91 Probably best understood as rhetorical hyperbole. πλῆθος 2.b.γ states, “people, populace, population … τὸ πλῆθος the populace … ἅπαν τὸ πλ. τῶν Ἰουδαίων 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.
92. 92 Or “appealed to” ( ἐντυγχάνω 1.a).
93. 93 For location see ; ; ; ; ; ; ; ; .
94. 94 Here means “here in Caesarea.”
95. 95 Or “screaming.”
96. 96 He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).
97. 97 The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed …”
98. 98 A designation of the Roman emperor (in this case, Nero). σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”
99. 99 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.
100. 100 There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
101. 101 To my lord means “to His Majesty the Emperor.”
102. 102 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.
103. 103 See the note on King Agrippa in .
104. 104 Or “investigation.” ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing … τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.
105. 105 L&N 33.153 σημαίνω, “to cause something to be both specific and clear—‘to indicate clearly, to make clear’ … ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.” 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.
106. 1 See the note on King Agrippa in .
107. 2 Grk “It is permitted for you.”
108. 3 Or “extended his hand” (a speaker’s gesture).
109. 4 Or “and began to speak in his own defense.”
110. 5 See the note on King Agrippa in .
111. 6 μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
112. 7 Grk “several controversial issues.” ζήτημα states, “in our lit. only in Ac, the mng. it still has in Mod. Gk. (controversial) question, issue, argument … Ac 15:2; 26:3. ζ. περί τινος questions about someth.… 18:15; 25:19.”
113. 8 δέομαι states, “In our lit. only the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.… Ac 26:3.”
114. 9 Grk “my manner of life.”
115. 10 Or “nation.”
116. 11 For location see ; ; ; ; ; ; ; ; .
117. 12 These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι (hisasi) has to be repeated to connect with the ὅτι (hoti) clause (indirect discourse) in v. 5.
118. 13 Grk “having known me from time past.” The participle προγινώσκοντες (proginōskontes) has been translated as a causal adverbial participle.
119. 14 προγινώσκω 2 has “Know from time past … προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “ ‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
120. 15 That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
121. 16 See the note on Pharisee in .
122. 17 κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
123. 18 Or “forefathers”; Grk “fathers.”
124. 19 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.
125. 20 Or “earnestly worship.” The object of this service, God, is omitted but implied: λατρεύω states, “Without the of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ῥμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.
126. 21 Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
127. 22 Grk “O King!”
128. 23 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).
129. 24 κρίνω 3 states, “τί ἄπιστον κρίνεται παρʼ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable …”) has been converted to an active one to simplify the translation.
130. 25 Or “incredible.” ἄπιστος 1 states, “unbelievable, incredible … τὶ ἄπιστον κρίνεται παρʼ ὑμῖν; … why does it seem incredible to you? Ac 26:8.”
131. 26 Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
132. 27 οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M 1) remain in the pap … and in the NT … indeed, of course Ac 26:9.”
133. 28 Grk “I thought to myself.” δοκέω 2.a has “ἕδοξα ἐμαυτῷ δῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
134. 29 Grk “by receiving authority.” The participle λαβών (labōn) has been taken instrumentally.
135. 30 Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone—‘to vote against.’ … ‘when they were sentenced to death, I also voted against them’ Ac 26:10.”
136. 31 Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
137. 32 Grk “and punishing … I tried.” The participle τιμωρῶν (timōrōn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
138. 33 See the note on synagogue in .
139. 34 The imperfect verb ἠνάγκαζον (ēnankazon) has been translated as a conative imperfect (so ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
140. 35 Or “was so insanely angry with them.” ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged … περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind—‘to be enraged, to be infuriated, to be insanely angry’ … ‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”
141. 36 Or “I pursued them even as far as foreign cities.”
142. 37 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.
143. 38 Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
144. 39 L&N 37.40 ἐπιτροπή states, “the full authority to carry out an assignment or commission—‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”
145. 40 Grk “O King.”
146. 41 Or “from the sky” (the same Greek word means both “heaven” and “sky”).
147. 42 The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilampsan). 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.
148. 43 Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
149. 44 Grk “It is hard for you.”
150. 45 “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See κέντρον 2. Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94–96; Euripides, Bacchae 795.
151. 46 Grk “said.”
152. 47 L&N 30.89 has “ ‘to choose in advance, to select beforehand, to designate in advance.’ ”
153. 48 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.
154. 49 ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
155. 50 Some read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eides) in B C*vid 614 945 1175 1505 1739 1891 2464 sy sa; it is lacking in 𝔓74 א A C2 E Ψ 096 𝔐 latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. includes the word in brackets, indicating some doubt as to its authenticity.
156. 51 Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumenos) has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
157. 52 That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
158. 53 The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
159. 54 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.
160. 55 ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. 6)
161. 56 Or “and an inheritance.”
162. 57 See the note on King Agrippa in .
163. 58 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.
164. 59 According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’ ”
165. 60 χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς Ἰουδαίας Ac 26:20.”
166. 61 That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
167. 62 ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance … Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
168. 63 Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
169. 64 Grk “So experiencing … I stand.” The participle τυχών (tuchōn) has been translated as a finite verb due to requirements of contemporary English style.
170. 65 ἐκτός 3.b, “functions as prep. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
171. 66 What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
172. 67 εἰ 2 has “marker of an indirect question as content, that … Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος … εἰ παθητὸς ὁ Χριστός testifying … that the Christ was to suffer … Ac 26:23.”
173. 68 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
174. 69 That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
175. 70 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.
176. 71 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
177. 72 See the note on Porcius Festus in .
178. 73 On the term translated “lost your mind” see μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.” 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.
179. 74 Grk “said.”
180. 75 See the note on Porcius Festus in .
181. 76 Or “declaring.” ἀποφθέγγομαι states, “speak out, declare boldly or loudly … τὶ: σωφροσύνης ῥήματα Ac 26:25.”
182. 77 σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality … ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”
183. 78 παρρησιάζομαι 1 states, “speak freely, openly, fearlessly … likew. in the ptc. a verb of saying foll.… παρρησιασάμενοι εἶπαν 13:46.–26:26.” This could refer to boldness in speaking here.
184. 79 Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
185. 80 Grk “I cannot convince myself.” πείθω 3.a states, “οὐ πείθομαι and inf. I cannot believe Ac 26:26” (see also λανθάνω).
186. 81 λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”
187. 82 This term refers to a hidden corner ( γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
188. 83 “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.
189. 84 See the note on King Agrippa in .
190. 85 See the note on King Agrippa in .
191. 86 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 πείθω 1.b. The idiom is like 1 Kgs 21:7 . 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. 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.
192. 87 ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141–43; s. Rob. 653).”
193. 88 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.”
194. 89 Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
195. 90 ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.” 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.
196. 91 See the note on King Agrippa in .
197. 92 See the note on Porcius Festus in .
198. 93 Or “set free.”
199. 94 Or “to the emperor” (“Caesar” is a title for the Roman emperor). 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.