Historical

Footnotes

1. Acts 20:1 tn Or “exhorting.”
2. Acts 20:1 tn Or “and taking leave of them.”
3. Acts 20:1 sn Macedonia was the Roman province of Macedonia in Greece.
4. Acts 20:2 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
5. Acts 20:2 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesas, “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
6. Acts 20:2 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
7. Acts 20:2 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
8. Acts 20:3 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
9. Acts 20:3 tn The participle γενομένης (genomenēs) has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
10. Acts 20:3 sn This plot is one of several noted by Luke (Acts 9:24; 20:19; 23:30).
11. Acts 20:3 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
12. Acts 20:3 tn BDAG 62 s.v. ἀνάγω 4 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.
13. Acts 20:3 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
14. Acts 20:3 sn Macedonia was the Roman province of Macedonia in Greece.
15. Acts 20:4 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
16. Acts 20:4 sn 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.
17. Acts 20:4 tn Grk “of the Thessalonians.”
18. Acts 20:4 tn Grk “and Gaius,” but 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.
19. Acts 20:4 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
20. Acts 20:4 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
21. Acts 20:5 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
22. Acts 20:5 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
23. Acts 20:5 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
24. Acts 20:6 sn 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.
25. Acts 20:6 sn The days of Unleavened Bread refer to the week following Passover. It was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April) after the Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
26. Acts 20:6 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
27. Acts 20:6 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
28. Acts 20:6 sn 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).
29. Acts 20:7 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
30. Acts 20:7 tn Or “assembled.”
31. Acts 20:7 tn The verb διαλέγομαι (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 διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
32. Acts 20:7 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
33. Acts 20:7 tn Or “prolonged.”
34. Acts 20:8 tn More commonly λαμπάς (lampas) means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
35. Acts 20:8 sn This is best taken as a parenthetical note by the author.
36. Acts 20:9 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
37. Acts 20:9 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (katapheromenos) has been translated as a finite verb due to requirements of contemporary English style.
38. Acts 20:9 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
39. Acts 20:9 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b, ” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
40. Acts 20:10 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
41. Acts 20:10 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
42. Acts 20:10 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
43. Acts 20:10 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace 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.
44. Acts 20:10 tn Grk “for his life is in him” (an idiom).
45. Acts 20:11 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
46. Acts 20:11 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
47. Acts 20:11 tn Grk “talking with them.” The participle ὁμιλήσας (homilēsas) has been translated as a finite verb due to requirements of contemporary English style.
48. Acts 20:12 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state—‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
49. Acts 20:13 tn Grk “going on ahead.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
50. Acts 20:13 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
51. Acts 20:13 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
52. Acts 20:13 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
53. Acts 20:13 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmenos) has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
54. Acts 20:13 tn 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.”
55. Acts 20:13 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
56. Acts 20:13 tn Or “there on foot.”
57. Acts 20:14 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
58. Acts 20:14 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabontes) has been translated as a finite verb due to requirements of contemporary English style.
59. Acts 20:14 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
60. Acts 20:15 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusantes) has been translated as a finite verb due to requirements of contemporary English style.
61. Acts 20:15 tn 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.
62. Acts 20:15 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near—‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
63. Acts 20:15 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
64. Acts 20:15 sn 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).
65. Acts 20:16 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
66. Acts 20:16 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
67. Acts 20:16 tn Or “was eager.”
68. Acts 20:16 tn Grk “if it could be to him” (an idiom).
69. Acts 20:17 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
70. Acts 20:17 tn 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.
71. Acts 20:17 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority—‘to summon, to tell to come.’”
72. Acts 20:18 tn 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.
73. Acts 20:18 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
74. Acts 20:18 tn Grk “Asia”; see the note on this word in v. 16.
75. Acts 20:19 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
76. Acts 20:19 sn These plots are mentioned in Acts 9:24; 20:13.
77. Acts 20:20 tn Or “declaring.”
78. Acts 20:20 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20, ” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
79. Acts 20:20 tn Or “openly.”
80. Acts 20:21 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
81. Acts 20:21 tc Several mss, including some of the more significant ones (P⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Christon, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is 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. Thus, the shorter reading is to be 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.
82. Acts 20:22 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
83. Acts 20:22 tn Grk “bound.”
84. Acts 20:22 sn 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).
85. Acts 20:22 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
86. Acts 20:23 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
87. Acts 20:23 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
88. Acts 20:23 tn The Greek text here reads κατὰ πόλιν (kata polin).
89. Acts 20:23 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
90. Acts 20:23 tn Grk “bonds.”
91. Acts 20:23 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
92. Acts 20:24 tn Grk “soul.”
93. Acts 20:24 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
94. Acts 20:24 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
95. Acts 20:24 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘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.
96. Acts 20:24 tn Or “to the gospel.”
97. Acts 20:25 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
98. Acts 20:25 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
99. Acts 20:25 sn 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.
100. Acts 20:25 tn Grk “will see my face” (an idiom for seeing someone in person).
101. Acts 20:26 tn Or “testify.”
102. Acts 20:26 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 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.
103. Acts 20:26 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 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.
104. Acts 20:27 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 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.”
105. Acts 20:27 tn Or “proclaiming,” “declaring.”
106. Acts 20:27 tn Or “plan.”
107. Acts 20:28 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
108. Acts 20:28 tn Grk “in which.”
109. Acts 20:28 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
110. Acts 20:28 tc The reading “of God” (τοῦ θεοῦ, tou theou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so P⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] theou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou haimatos tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.
111. Acts 20:28 tn Or “acquired.”
112. Acts 20:28 tn 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).
113. Acts 20:29 tn Grk “after my departure.”
114. Acts 20:29 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.”sn The battle to follow would be a savage one. The imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). For more on the sheep imagery see H. Preisker and S. Schulz, TDNT 6:690. The imagery of a flock attacked by wolves suggests violence, and serves to prepare Paul’s hearers (the elders of the Ephesian church, v. 17) for the depredations of the false teachers who would arise.
115. Acts 20:30 tn Grk “from among yourselves.”
116. Acts 20:30 tn The Greek term here is ἀνήρ (anēr), 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.
117. Acts 20:30 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα 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.
118. Acts 20:31 tn Or “be watchful.”
119. Acts 20:31 tn Or “admonishing.”
120. Acts 20:32 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cf. 20:32.”
121. Acts 20:32 tn Grk “word.”
122. Acts 20:32 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tō dunamenō oikodomēsai…) refers to τῷ λόγω (tō logō), not τῆς χάριτος (tēs charitos); 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.
123. Acts 20:33 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., 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.
124. Acts 20:34 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
125. Acts 20:35 sn The expression By all these things means “In everything I did.”
126. Acts 20:35 tn Or “must assist.”
127. Acts 20:35 tn Or “the sick.” See Eph 4:28.
128. Acts 20:35 sn 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.
129. Acts 20:36 tn 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, καί (kai) has not been translated here.
130. Acts 20:36 tn Grk “kneeling down…he prayed.” The participle θείς (theis) has been translated as a finite verb due to requirements of contemporary English style.
131. Acts 20:37 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
132. Acts 20:37 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
133. Acts 20:37 sn 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.
134. Acts 20:38 tn Or “pained.”
135. Acts 20:38 tn Grk “by the word that he had said.”
136. Acts 20:38 tn Grk “to see his face” (an idiom for seeing someone in person).
137. Acts 20:38 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
138. Acts 21:1 tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasthentas, “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
139. Acts 21:1 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
140. Acts 21:1 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
141. Acts 21:1 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
142. Acts 21:1 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
143. Acts 21:1 sn Cos was an island in the Aegean Sea.
144. Acts 21:1 sn Rhodes was an island off the southwestern coast of Asia Minor.
145. Acts 21:1 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
146. Acts 21:2 tn Grk “and finding.” The participle εὑρόντες (heurontes) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
147. Acts 21:2 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
148. Acts 21:2 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibantes) has been translated as a finite verb due to requirements of contemporary English style.
149. Acts 21:2 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
150. Acts 21:3 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
151. Acts 21:3 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
152. Acts 21:3 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
153. Acts 21:3 sn 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.
154. Acts 21:4 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς 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 ἀνευρόντες (aneurontes) has been taken temporally.
155. Acts 21:4 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
156. Acts 21:4 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
157. Acts 21:4 sn 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.
158. Acts 21:4 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2.—So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e., to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, 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.
159. Acts 21:5 tn Grk “It happened that when.” 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.
160. Acts 21:5 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
161. Acts 21:5 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontōn) translated as a finite verb.
162. Acts 21:5 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
163. Acts 21:5 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
164. Acts 21:6 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
165. Acts 21:6 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.
166. Acts 21:6 tn Grk “to their own”; the word “homes” is implied.
167. Acts 21:7 sn Tyre was a city and seaport on the coast of Phoenicia.
168. Acts 21:7 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
169. Acts 21:8 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
170. Acts 21:8 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).
171. Acts 21:8 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselthontes) has been translated as a finite verb due to requirements of contemporary English style.
172. Acts 21:8 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
173. Acts 21:9 tn Grk “virgin.” While the term παρθένος (parthenos) 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 (L&N 9.39).
174. Acts 21:9 sn 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).
175. Acts 21:10 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31.—21:10…24:17; 25:14; 27:20.”
176. Acts 21:10 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
177. Acts 21:11 tn 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, καί (kai) has not been translated here. The participle ἐλθών (elthōn) has been translated as a finite verb due to requirements of contemporary English style.
178. Acts 21:11 tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
179. Acts 21:11 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
180. Acts 21:11 tn The participle δήσας (dēsas) has been translated as a finite verb due to requirements of contemporary English style.
181. Acts 21:11 tn The words “with it” are not in the Greek text, but are implied.
182. Acts 21:11 tn 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).
183. Acts 21:12 tn Or “the people there.”
184. Acts 21:13 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
185. Acts 21:13 tn L&N 18.13 has “to tie objects together—‘to tie, to tie together, to tie up.’” The verb δέω (deō) is sometimes figurative for imprisonment (L&N 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.
186. Acts 21:14 tn The participle πειθομένου (peithomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
187. Acts 21:14 tn Grk “we became silent, saying.”
188. Acts 21:14 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
189. Acts 21:15 tn Or “we made preparations.”
190. Acts 21:15 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (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.
191. Acts 21:16 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
192. Acts 21:16 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisthōmen).
193. Acts 21:16 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
194. Acts 21:17 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
195. Acts 21:18 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.
196. Acts 21:19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
197. Acts 21:19 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exēgeito) has been translated as an ingressive imperfect.
198. Acts 21:19 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”
199. Acts 21:19 sn Note how Paul credited God with the success of his ministry.
200. Acts 21:20 tn Or “glorified.”
201. Acts 21:20 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.
202. Acts 21:20 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.”
203. Acts 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).
204. Acts 21:21 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους 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.
205. Acts 21:21 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.
206. Acts 21:21 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
207. Acts 21:21 tn Grk “or walk.”
208. Acts 21:22 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.”
209. Acts 21:23 tn Grk “do this that.”
210. Acts 21:23 tn Grk “There are four men here.”
211. Acts 21:23 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.”
212. Acts 21:23 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
213. Acts 21:24 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).
214. Acts 21:24 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
215. Acts 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).
216. Acts 21:24 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.
217. Acts 21:24 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
218. Acts 21:24 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.’”
219. Acts 21:24 sn The law refers to the law of Moses.
220. Acts 21:25 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.
221. Acts 21:25 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.
222. Acts 21:25 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.
223. Acts 21:25 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).
224. Acts 21:26 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.”
225. Acts 21:26 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (hagnistheis) has been taken temporally of antecedent action.
226. Acts 21:26 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.
227. Acts 21:26 sn The days of purification refers to the days of ritual cleansing.
228. Acts 21:26 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.
229. Acts 21:26 tn Grk “for each one.”
230. Acts 21:27 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.”
231. Acts 21:27 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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).
232. Acts 21:27 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
233. Acts 21:27 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘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.’”
234. Acts 21:27 tn Grk “and laid hands on.”
235. Acts 21:28 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.
236. Acts 21:28 sn The law refers to the law of Moses.
237. Acts 21:28 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).
238. Acts 21:28 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.
239. Acts 21:28 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.
240. Acts 21:28 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.
241. Acts 21:29 tn Grk “whom.”
242. Acts 21:29 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.
243. Acts 21:30 tn On this term see BDAG 545 s.v. κινέω 2.b.
244. Acts 21:30 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.”
245. Acts 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.
246. Acts 21:30 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
247. Acts 21:31 tn Grk “seeking.”
248. Acts 21:31 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
249. Acts 21:31 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
250. Acts 21:31 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.
251. Acts 21:31 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
252. Acts 21:31 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
253. Acts 21:32 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.
254. Acts 21:32 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
255. Acts 21:32 sn See the note on the word centurion in 10:1.
256. Acts 21:32 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
257. Acts 21:32 tn Grk “seeing.” The participle ἰδόντες (idontes) has been taken temporally.
258. Acts 21:32 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
259. Acts 21:32 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.
260. Acts 21:33 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
261. Acts 21:33 tn Grk “seized.”
262. Acts 21:33 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
263. Acts 21:33 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.
264. Acts 21:33 tn Grk “and what it is”; this has been simplified to “what.”
265. Acts 21:34 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.”
266. Acts 21:34 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
267. Acts 21:34 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.”
268. Acts 21:34 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
269. Acts 21:34 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
270. Acts 21:34 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
271. Acts 21:34 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.”
272. Acts 21:35 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
273. Acts 21:35 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
274. Acts 21:35 tn This refers to mob violence (BDAG 175 s.v. βία b).
275. Acts 21:36 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.
276. Acts 21:36 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.
277. Acts 21:37 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.”
278. Acts 21:37 tn Grk “says” (a historical present).
279. Acts 21:37 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
280. Acts 21:37 tn Grk “Is it permitted for me to say” (an idiom).
281. Acts 21:37 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
282. Acts 21:37 tn Grk “said.”
283. Acts 21:37 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.
284. Acts 21:38 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.”
285. Acts 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.
286. Acts 21:38 tn Or “desert.”
287. Acts 21:38 tn Grk “before these days.”
288. Acts 21:39 tn Grk “said.”
289. Acts 21:39 tn Grk “a Jewish man.”
290. Acts 21:39 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).
291. Acts 21:39 tn Grk “I beg you.”
292. Acts 21:40 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
293. Acts 21:40 tn Grk “When he gave permission.” The participle ἐπιτρέψαντος (epitrepsantos) is part of a genitive absolute construction and has been translated as a finite verb due to requirements of contemporary English style.
294. Acts 21:40 tn Grk “standing.” The participle ἑστώς (hestōs) has been translated as a finite verb due to requirements of contemporary English style.
295. Acts 21:40 tn Or “motioned.”
296. Acts 21:40 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.”
297. Acts 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 ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
298. Acts 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. ῾Εβραΐς). The participle λέγων (legōn) is redundant in English and has not been translated.
299. Acts 22:1 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.
300. Acts 22:1 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.
301. Acts 22:2 tn ἀκούσαντες (akousantes) has been taken temporally.
302. Acts 22:2 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 ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
303. Acts 22:2 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
304. Acts 22:2 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.”
305. Acts 22:2 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.
306. Acts 22:2 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.
307. Acts 22:3 tn Grk “a Jewish man.”
308. Acts 22:3 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
309. Acts 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.”
310. Acts 22:3 tn Grk “strictly at the feet of” (an idiom).
311. Acts 22:3 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 NA²⁸ and UBS⁵, 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.
312. Acts 22:3 tn Or “our forefathers.”
313. Acts 22:3 tn Grk “ancestors, being.” The participle ὑπάρχων (huparchōn) has been translated as a finite verb due to requirements of contemporary English style.
314. Acts 22:3 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers.…ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
315. Acts 22:4 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.
316. Acts 22:4 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).
317. Acts 22:4 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
318. Acts 22:4 tn Grk “binding.” See Acts 8:3.
319. Acts 22:4 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
320. Acts 22:5 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.”
321. Acts 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.
322. Acts 22:5 tn Grk “receiving.” The participle δεξάμενος (dexamenos) has been translated as a finite verb due to requirements of contemporary English style.
323. Acts 22:5 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.
324. Acts 22:5 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.
325. Acts 22:5 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
326. Acts 22:5 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
327. Acts 22:6 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.
328. Acts 22:6 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).
329. Acts 22:6 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
330. Acts 22:6 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
331. Acts 22:6 tn Or “shone.”
332. Acts 22:7 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.”
333. Acts 22:9 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.
334. Acts 22:10 tn Grk “So I said.”
335. Acts 22:10 tn Grk “Getting up.” The participle ἀναστάς (anastas) is an adverbial participle of attendant circumstance and has been translated as a finite verb.
336. Acts 22:10 tn Grk “about all things.”
337. Acts 22:10 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.
338. Acts 22:11 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.”
339. Acts 22:11 tn Or “brightness”; Grk “glory.”
340. Acts 22:11 tn Grk “by” (ὑπό, hupo), but this would be too awkward in English following the previous “by.”
341. Acts 22:12 tn Grk “a certain Ananias.”
342. Acts 22:12 sn The law refers to the law of Moses.
343. Acts 22:12 tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”
344. Acts 22:13 tn Grk “coming.” The participle ἐλθών (elthōn) has been translated as a finite verb due to requirements of contemporary English style.
345. Acts 22:13 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.
346. Acts 22:13 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).
347. Acts 22:13 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.
348. Acts 22:13 tn Grk “I looked up to him.”
349. Acts 22:14 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.
350. Acts 22:14 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.”
351. Acts 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.
352. Acts 22:14 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
353. Acts 22:14 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.”
354. Acts 22:15 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.
355. Acts 22:15 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anthrōpos).
356. Acts 22:16 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.”
357. Acts 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.
358. Acts 22:16 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
359. Acts 22:16 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.
360. Acts 22:17 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.
361. Acts 22:17 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
362. Acts 22:18 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
363. Acts 22:19 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.
364. Acts 22:19 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.…κατ᾿ 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.
365. Acts 22:20 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.
366. Acts 22:20 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
367. Acts 22:20 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.
368. Acts 22:20 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).
369. Acts 22:20 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.
370. Acts 22:21 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.
371. Acts 22:22 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
372. Acts 22:22 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.
373. Acts 22:22 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
374. Acts 22:22 tn Grk “and said.”
375. Acts 22:22 tn Grk “such a one.”
376. Acts 22:22 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.”
377. Acts 22:23 tn The participle κραυγαζόντων (kraugazontōn) has been translated temporally.
378. Acts 22:23 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).
379. Acts 22:23 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.
380. Acts 22:24 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.
381. Acts 22:24 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
382. Acts 22:24 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.”
383. Acts 22:24 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.
384. Acts 22:24 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
385. Acts 22:24 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.
386. Acts 22:24 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
387. Acts 22:24 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
388. Acts 22:25 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).”
389. Acts 22:25 sn See the note on the word centurion in 10:1.
390. Acts 22:25 tn The word “citizen” is supplied here for emphasis and clarity.
391. Acts 22:25 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.
392. Acts 22:26 sn See the note on the word centurion in 10:1.
393. Acts 22:26 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.
394. Acts 22:26 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
395. Acts 22:26 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.
396. Acts 22:26 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?”
397. Acts 22:26 tn The word “citizen” is supplied here for emphasis and clarity.
398. Acts 22:27 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
399. Acts 22:27 tn Grk “and said to.”
400. Acts 22:27 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
401. Acts 22:27 tn The word “citizen” is supplied here for emphasis and clarity.
402. Acts 22:27 tn Grk “He said.”
403. Acts 22:28 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
404. Acts 22:28 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.
405. Acts 22:28 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
406. Acts 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.
407. Acts 22:28 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
408. Acts 22:29 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.
409. Acts 22:29 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
410. Acts 22:29 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
411. Acts 22:29 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
412. Acts 22:29 tn The word “citizen” is supplied here for emphasis and clarity.
413. Acts 22:29 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.
414. Acts 22:30 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
415. Acts 22:30 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.”
416. Acts 22:30 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
417. Acts 22:30 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
418. Acts 22:30 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.