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Acts 9:1-31
New English Translation

The Conversion of Saul

9 Meanwhile Saul, still breathing out threats[a] to murder[b] the Lord’s disciples, went to the high priest 2 and requested letters from him to the synagogues[c] in Damascus, so that if he found any who belonged to the Way,[d] either men or women, he could bring them as prisoners[e] to Jerusalem.[f] 3 As he was going along, approaching[g] Damascus, suddenly a light from heaven flashed[h] around him. 4 He[i] fell to the ground and heard a voice saying to him, “Saul, Saul,[j] why are you persecuting me?”[k] 5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 6 But stand up[l] and enter the city and you will be told[m] what you must do.” 7 (Now the men[n] who were traveling with him stood there speechless,[o] because they heard the voice but saw no one.)[p] 8 So Saul got up from the ground, but although his eyes were open,[q] he could see nothing.[r] Leading him by the hand, his companions[s] brought him into Damascus. 9 For[t] three days he could not see, and he neither ate nor drank anything.[u]

10 Now there was a disciple in Damascus named Ananias. The[v] Lord[w] said to him in a vision, “Ananias,” and he replied, “Here I am,[x] Lord.” 11 Then the Lord told him, “Get up and go to the street called ‘Straight,’[y] and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 12 and he has seen in a vision[z] a man named Ananias come in and place his hands on him so that he may see again.” 13 But Ananias replied,[aa] “Lord, I have heard from many people[ab] about this man, how much harm he has done to your saints in Jerusalem, 14 and here he has authority from the chief priests to imprison[ac] all who call on your name!”[ad] 15 But the Lord said to him, “Go, because this man is my chosen instrument[ae] to carry my name before Gentiles and kings and the people of Israel.[af] 16 For I will show him how much he must suffer for the sake of my name.”[ag] 17 So Ananias departed and entered the house, placed[ah] his hands on Saul[ai] and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here,[aj] has sent me so that you may see again and be filled with the Holy Spirit.”[ak] 18 Immediately[al] something like scales[am] fell from his eyes, and he could see again. He[an] got up and was baptized, 19 and after taking some food, his strength returned.

For several days[ao] he was with the disciples in Damascus, 20 and immediately he began to proclaim Jesus in the synagogues,[ap] saying, “This man is the Son of God.”[aq] 21 All[ar] who heard him were amazed and were saying, “Is this not[as] the man who in Jerusalem was ravaging[at] those who call on this name, and who had come here to bring them as prisoners[au] to the chief priests?” 22 But Saul became more and more capable,[av] and was causing consternation[aw] among the Jews who lived in Damascus by proving[ax] that Jesus[ay] is the Christ.[az]

Saul’s Escape from Damascus

23 Now after some days had passed, the Jews plotted[ba] together to kill him, 24 but Saul learned of their plot against him.[bb] They were also watching[bc] the city gates[bd] day and night so that they could kill him. 25 But his disciples took him at night and let him down through an opening[be] in the wall by lowering him in a basket.[bf]

Saul Returns to Jerusalem

26 When he arrived in Jerusalem, he attempted to associate[bg] with the disciples, and they were all afraid of him, because they did not believe[bh] that he was a disciple. 27 But Barnabas took[bi] Saul,[bj] brought[bk] him to the apostles, and related to them how he had seen the Lord on the road, that[bl] the Lord had spoken to him, and how in Damascus he had spoken out boldly[bm] in the name of Jesus. 28 So he was staying with them, associating openly with them[bn] in Jerusalem, speaking out boldly in the name of the Lord. 29 He was speaking and debating[bo] with the Greek-speaking Jews,[bp] but they were trying to kill him. 30 When the brothers found out about this, they brought him down to Caesarea[bq] and sent him away to Tarsus.

31 Then[br] the church throughout Judea, Galilee,[bs] and Samaria experienced[bt] peace and thus was strengthened.[bu] Living[bv] in the fear of the Lord and in the encouragement of the Holy Spirit, the church[bw] increased in numbers.

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Footnotes

  1. Acts 9:1 tn Or “Saul, making dire threats.”
  2. Acts 9:1 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
  3. Acts 9:2 sn See the note on synagogue in 6:9.
  4. Acts 9:2 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).
  5. Acts 9:2 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
  6. Acts 9:2 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
  7. Acts 9:3 tn Grk “As he was going along, it happened that when he was approaching.” The 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.
  8. Acts 9:3 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
  9. Acts 9:4 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  10. Acts 9:4 tn The double vocative suggests emotion.
  11. Acts 9:4 sn Persecuting me. To persecute the church is to persecute Jesus.
  12. Acts 9:6 tn Or “But arise.”
  13. Acts 9:6 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
  14. Acts 9:7 tn The Greek term here is ἀνήρ (anēr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
  15. Acts 9:7 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
  16. Acts 9:7 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
  17. Acts 9:8 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
  18. Acts 9:8 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of muteness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
  19. Acts 9:8 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
  20. Acts 9:9 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  21. Acts 9:9 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
  22. Acts 9:10 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  23. Acts 9:10 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
  24. Acts 9:10 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
  25. Acts 9:11 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
  26. Acts 9:12 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (P74 א A 81 lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 M. The order of words in NA28, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA28 places the words in brackets, indicating doubts as to their authenticity. sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
  27. Acts 9:13 sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.
  28. Acts 9:13 tn The word “people” is not in the Greek text, but is implied.
  29. Acts 9:14 tn Grk “to bind.”
  30. Acts 9:14 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
  31. Acts 9:15 tn Or “tool.”
  32. Acts 9:15 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
  33. Acts 9:16 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (huper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
  34. Acts 9:17 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epitheis) has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
  35. Acts 9:17 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
  36. Acts 9:17 tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
  37. Acts 9:17 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
  38. Acts 9:18 tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  39. Acts 9:18 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
  40. Acts 9:18 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.
  41. Acts 9:19 tn Grk “It happened that for several days.” 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.
  42. Acts 9:20 sn See the note on synagogue in 6:9.
  43. Acts 9:20 tn The ὅτι (hoti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (houtos) combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.
  44. Acts 9:21 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  45. Acts 9:21 tn The Greek interrogative particle used in this verse (οὐχ, ouch) expects a positive reply. They all knew about Saul’s persecutions.
  46. Acts 9:21 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.
  47. Acts 9:21 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
  48. Acts 9:22 tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamoō) is given in L&N 74.7, with this specific verse as an example.
  49. Acts 9:22 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncheō) see L&N 25.221.
  50. Acts 9:22 tn Or “by showing for certain.”
  51. Acts 9:22 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
  52. Acts 9:22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.sn See the note on Christ in 2:31.
  53. Acts 9:23 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).
  54. Acts 9:24 tn The words “against him” are implied, as suggested by L&N 30.71.
  55. Acts 9:24 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
  56. Acts 9:24 tn The word πύλη (pulē) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
  57. Acts 9:25 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, thuris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
  58. Acts 9:25 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
  59. Acts 9:26 tn Or “join.”
  60. Acts 9:26 tn The participle πιστεύοντες (pisteuontes) has been translated as a causal adverbial participle.
  61. Acts 9:27 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomenos) has been translated as a finite verb due to requirements of contemporary English style.
  62. Acts 9:27 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
  63. Acts 9:27 tn Grk “and brought,” but 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.
  64. Acts 9:27 tn Grk “and that,” but 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.
  65. Acts 9:27 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
  66. Acts 9:28 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”
  67. Acts 9:29 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezētei).
  68. Acts 9:29 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
  69. Acts 9:30 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.
  70. Acts 9:31 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
  71. Acts 9:31 tn Grk “and Galilee,” but 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.
  72. Acts 9:31 tn Grk “had.”
  73. Acts 9:31 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenē) has been translated as a participle of result related to εἶχεν (eichen). It could also be understood as adverbial to ἐπληθύνετο (eplēthuneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).
  74. Acts 9:31 tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  75. Acts 9:31 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
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Acts 22:1-21
New English Translation

Paul’s Defense

22 “Brothers and fathers, listen to my defense[a] that I now[b] make to you.” 2 (When they heard[c] that he was addressing[d] them in Aramaic,[e] they became even[f] quieter.)[g] Then[h] Paul said, 3 “I am a Jew,[i] born in Tarsus in Cilicia, but brought up[j] in this city, educated with strictness[k] under[l] Gamaliel[m] according to the law of our ancestors,[n] and was[o] zealous[p] for God just as all of you are today. 4 I[q] persecuted this Way[r] even to the point of death,[s] tying up[t] both men and women and putting[u] them in prison, 5 as both the high priest and the whole council of elders[v] can testify about me. From them[w] I also received[x] letters to the brothers in Damascus, and I was on my way[y] to make arrests there and bring[z] the prisoners[aa] to Jerusalem[ab] to be punished. 6 As[ac] I was en route and near Damascus,[ad] about noon a very bright[ae] light from heaven[af] suddenly flashed[ag] around me. 7 Then I[ah] fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 9 Those who were with me saw the light, but did not understand[ai] the voice of the one who was speaking to me. 10 So I asked,[aj] ‘What should I do, Lord?’ The Lord said to me, ‘Get up[ak] and go to Damascus; there you will be told about everything[al] that you have been designated[am] to do.’ 11 Since I could not see because of[an] the brilliance[ao] of that light, I came to Damascus led by the hand of[ap] those who were with me. 12 A man named Ananias,[aq] a devout man according to the law,[ar] well spoken of by all the Jews who live there,[as] 13 came[at] to me and stood beside me[au] and said to me, ‘Brother Saul, regain your sight!’[av] And at that very moment[aw] I looked up and saw him.[ax] 14 Then he said, ‘The God of our ancestors[ay] has already chosen[az] you to know his will, to see[ba] the Righteous One,[bb] and to hear a command[bc] from his mouth, 15 because you will be his witness[bd] to all people[be] of what you have seen and heard. 16 And now what are you waiting for?[bf] Get up,[bg] be baptized, and have your sins washed away,[bh] calling on his name.’[bi] 17 When[bj] I returned to Jerusalem and was praying in the temple, I fell into a trance[bk] 18 and saw the Lord[bl] saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 19 I replied,[bm] ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues[bn] who believed in you. 20 And when the blood of your witness[bo] Stephen was shed,[bp] I myself was standing nearby, approving,[bq] and guarding the cloaks[br] of those who were killing him.’[bs] 21 Then[bt] he said to me, ‘Go, because I will send you far away to the Gentiles.’”

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Footnotes

  1. 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.
  2. 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.
  3. Acts 22:2 tn ἀκούσαντες (akousantes) has been taken temporally.
  4. 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.”
  5. Acts 22:2 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
  6. 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.”
  7. 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.
  8. 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.
  9. Acts 22:3 tn Grk “a Jewish man.”
  10. 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.”
  11. 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.”
  12. Acts 22:3 tn Grk “strictly at the feet of” (an idiom).
  13. 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.
  14. Acts 22:3 tn Or “our forefathers.”
  15. 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.
  16. 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.”
  17. 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.
  18. 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).
  19. Acts 22:4 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
  20. Acts 22:4 tn Grk “binding.” See Acts 8:3.
  21. 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.”
  22. 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.”
  23. 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.
  24. Acts 22:5 tn Grk “receiving.” The participle δεξάμενος (dexamenos) has been translated as a finite verb due to requirements of contemporary English style.
  25. 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.
  26. 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.
  27. 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.”
  28. Acts 22:5 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
  29. 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.
  30. 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).
  31. Acts 22:6 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
  32. Acts 22:6 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
  33. Acts 22:6 tn Or “shone.”
  34. 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.”
  35. 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.
  36. Acts 22:10 tn Grk “So I said.”
  37. 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.
  38. Acts 22:10 tn Grk “about all things.”
  39. 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.
  40. 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.”
  41. Acts 22:11 tn Or “brightness”; Grk “glory.”
  42. Acts 22:11 tn Grk “by” (ὑπό, hupo), but this would be too awkward in English following the previous “by.”
  43. Acts 22:12 tn Grk “a certain Ananias.”
  44. Acts 22:12 sn The law refers to the law of Moses.
  45. 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.”
  46. Acts 22:13 tn Grk “coming.” The participle ἐλθών (elthōn) has been translated as a finite verb due to requirements of contemporary English style.
  47. 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.
  48. 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).
  49. 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.
  50. Acts 22:13 tn Grk “I looked up to him.”
  51. 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.
  52. 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.”
  53. 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.
  54. Acts 22:14 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
  55. 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.”
  56. 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.
  57. Acts 22:15 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anthrōpos).
  58. 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.”
  59. 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.
  60. Acts 22:16 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
  61. 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.
  62. 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.
  63. Acts 22:17 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
  64. Acts 22:18 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
  65. 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.
  66. 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.
  67. 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.
  68. Acts 22:20 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
  69. 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.
  70. 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).
  71. 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.
  72. 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.
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Acts 26:1-23
New English Translation

Paul Offers His Defense

26 So Agrippa[a] said to Paul, “You have permission[b] to speak for yourself.” Then Paul held out his hand[c] and began his defense:[d]

2 “Regarding all the things I have been accused of by the Jews, King Agrippa,[e] I consider myself fortunate that I am about to make my defense before you today, 3 because you are especially[f] familiar with all the customs and controversial issues[g] of the Jews. Therefore I ask[h] you to listen to me patiently. 4 Now all the Jews know the way I lived[i] from my youth, spending my life from the beginning among my own people[j] and in Jerusalem. 5 They know,[k] because they have known[l] me from time past,[m] if they are willing to testify, that according to the strictest party[n] of our religion, I lived as a Pharisee.[o] 6 And now I stand here on trial[p] because of my hope in the promise made by God to our ancestors,[q] 7 a promise[r] that our twelve tribes hope to attain as they earnestly serve God[s] night and day. Concerning this hope the Jews are accusing me,[t] Your Majesty![u] 8 Why do you people[v] think[w] it is unbelievable[x] that[y] God raises the dead? 9 Of course,[z] I myself was convinced[aa] that it was necessary to do many things hostile to the name of Jesus the Nazarene. 10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received[ab] from the chief priests, but I also cast my vote[ac] against them when they were sentenced to death.[ad] 11 I punished[ae] them often in all the synagogues[af] and tried to force[ag] them to blaspheme. Because I was so furiously enraged[ah] at them, I went to persecute[ai] them even in foreign cities.

12 “While doing this very thing,[aj] as I was going[ak] to Damascus with authority and complete power[al] from the chief priests, 13 about noon along the road, Your Majesty,[am] I saw a light from heaven,[an] brighter than the sun, shining everywhere around[ao] me and those traveling with me. 14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic,[ap] ‘Saul, Saul, why are you persecuting me? You are hurting yourself[aq] by kicking against the goads.’[ar] 15 So I said, ‘Who are you, Lord?’ And the Lord replied,[as] ‘I am Jesus whom you are persecuting. 16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance[at] as a servant and witness[au] to the things[av] you have seen[aw] and to the things in which I will appear to you. 17 I will rescue[ax] you from your own people[ay] and from the Gentiles, to whom[az] I am sending you 18 to open their eyes so that they turn[ba] from darkness to light and from the power[bb] of Satan to God, so that they may receive forgiveness of sins and a share[bc] among those who are sanctified by faith in me.’

19 “Therefore, King Agrippa,[bd] I was not disobedient[be] to the heavenly[bf] vision, 20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,[bg] and to the Gentiles, that they should repent and turn to God,[bh] performing deeds consistent with[bi] repentance. 21 For this reason the Jews, after they seized me while I was in the temple courts,[bj] were trying to kill me. 22 I have experienced[bk] help from God to this day, and so I stand testifying to both small and great, saying nothing except[bl] what the prophets and Moses said[bm] was going to happen: 23 that[bn] the Christ[bo] was to suffer and be the first to rise from the dead, to proclaim light both to our people[bp] and to the Gentiles.”[bq]

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Footnotes

  1. Acts 26:1 sn See the note on King Agrippa in 25:13.
  2. Acts 26:1 tn Grk “It is permitted for you.”
  3. Acts 26:1 tn Or “extended his hand” (a speaker’s gesture).
  4. Acts 26:1 tn Or “and began to speak in his own defense.”
  5. Acts 26:2 sn See the note on King Agrippa in 25:13.
  6. Acts 26:3 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
  7. Acts 26:3 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. 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.”
  8. Acts 26:3 tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”
  9. Acts 26:4 tn Grk “my manner of life.”
  10. Acts 26:4 tn Or “nation.”
  11. Acts 26:5 tn 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.
  12. Acts 26:5 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginōskontes) has been translated as a causal adverbial participle.
  13. Acts 26:5 tn BDAG 866 s.v. 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.”
  14. Acts 26:5 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
  15. Acts 26:5 sn See the note on Pharisee in 5:34.
  16. Acts 26:6 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
  17. Acts 26:6 tn Or “forefathers”; Grk “fathers.”
  18. Acts 26:7 tn 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.
  19. Acts 26:7 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν 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.
  20. Acts 26:7 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
  21. Acts 26:7 tn Grk “O King!”
  22. Acts 26:8 tn 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).
  23. Acts 26:8 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ 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.
  24. Acts 26:8 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”
  25. Acts 26:8 tn Grk “if”; εἰ has been translated as “that” indicating indirect discourse.
  26. Acts 26:9 tn BDAG 737 s.v. 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 s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”
  27. Acts 26:9 tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
  28. Acts 26:10 tn Grk “by receiving authority.” The participle λαβών (labōn) has been taken instrumentally.
  29. Acts 26:10 tn 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.”
  30. Acts 26:10 tn Grk “when they were being executed,” but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
  31. Acts 26:11 tn 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.
  32. Acts 26:11 sn See the note on synagogue in 6:9.
  33. Acts 26:11 tn The imperfect verb ἠνάγκαζον (ēnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
  34. Acts 26:11 tn Or “was so insanely angry with them.” BDAG 322 s.v. 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 s.v. 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.”
  35. Acts 26:11 tn Or “I pursued them even as far as foreign cities.”
  36. Acts 26:12 tn 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.
  37. Acts 26:12 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
  38. Acts 26:12 tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission—‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ 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.”
  39. Acts 26:13 tn Grk “O King.”
  40. Acts 26:13 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
  41. Acts 26:13 tn 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.
  42. Acts 26:14 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
  43. Acts 26:14 tn Grk “It is hard for you.”
  44. Acts 26:14 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.sn 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.
  45. Acts 26:15 tn Grk “said.”
  46. Acts 26:16 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
  47. Acts 26:16 sn 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.
  48. Acts 26:16 tn BDAG 719 s.v. 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.”
  49. Acts 26:16 tc ‡ Some mss 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. NA28 includes the word in brackets, indicating some doubt as to its authenticity.
  50. Acts 26:17 tn 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.
  51. Acts 26:17 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
  52. Acts 26:17 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
  53. Acts 26:18 sn 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.
  54. Acts 26:18 tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)
  55. Acts 26:18 tn Or “and an inheritance.”
  56. Acts 26:19 sn See the note on King Agrippa in 25:13.
  57. Acts 26:19 sn 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.
  58. Acts 26:19 tn 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.’”
  59. Acts 26:20 tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”
  60. Acts 26:20 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
  61. Acts 26:20 tn BDAG 93 s.v. 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.
  62. Acts 26:21 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
  63. Acts 26:22 tn Grk “So experiencing…I stand.” The participle τυχών (tuchōn) has been translated as a finite verb due to requirements of contemporary English style.
  64. Acts 26:22 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
  65. Acts 26:22 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
  66. Acts 26:23 tn BDAG 277-78 s.v. 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.”
  67. Acts 26:23 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
  68. Acts 26:23 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
  69. Acts 26:23 sn 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.
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Galatians 1:11-24
New English Translation

Paul’s Vindication of His Apostleship

11 Now[a] I want you to know, brothers and sisters,[b] that the gospel I preached is not of human origin.[c] 12 For I did not receive it or learn it from any human source;[d] instead I received it[e] by a revelation of Jesus Christ.[f]

13 For you have heard of my former way of life[g] in Judaism, how I was savagely persecuting the church of God and trying to destroy it. 14 I[h] was advancing in Judaism beyond many of my contemporaries in my nation,[i] and was[j] extremely zealous for the traditions of my ancestors.[k] 15 But when the one[l] who set me apart from birth[m] and called me by his grace was pleased 16 to reveal his Son in[n] me so that I could preach him[o] among the Gentiles, I did not go to ask advice from[p] any human being,[q] 17 nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia,[r] and then returned to Damascus.

18 Then after three years I went up to Jerusalem to visit Cephas[s] and get information from him,[t] and I stayed with him fifteen days. 19 But I saw none of the other apostles[u] except James the Lord’s brother. 20 I assure you[v] that, before God, I am not lying about what I am writing to you![w] 21 Afterward I went to the regions of Syria and Cilicia. 22 But I was personally[x] unknown to the churches of Judea that are in Christ. 23 They were only hearing, “The one who once persecuted us is now proclaiming the good news[y] of the faith he once tried to destroy.” 24 So[z] they glorified God because of me.[aa]

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Footnotes

  1. Galatians 1:11 tc ‡ The conjunction δέ (de) is found in P46 א*,2 A D1 Ψ 1175 1241 1505 1739 1881 M sy bo, while γάρ (gar) is the conjunction of choice in א1 B D*,c F G 33 lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.
  2. Galatians 1:11 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  3. Galatians 1:11 tn Grk “is not according to man.”
  4. Galatians 1:12 tn Or “I did not receive it from a human source, nor was I taught it.”
  5. Galatians 1:12 tn The words “I received it” are not in the Greek text but are implied.
  6. Galatians 1:12 tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Iēsou Christou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
  7. Galatians 1:13 tn Or “lifestyle,” “behavior.”
  8. Galatians 1:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  9. Galatians 1:14 tn Or “among my race.”
  10. Galatians 1:14 tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (huparchōn) was translated as a finite verb due to requirements of contemporary English style.
  11. Galatians 1:14 sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.
  12. Galatians 1:15 tc ‡ Several significant witnesses have ὁ θεός (ho theos) after εὐδόκησεν (eudokēsen; so א A D Ψ 0278 33 1175 1241 1739 1881 2464 M co) while the shorter reading is supported by P46 B F G 629 1505 lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA28 includes the words in brackets, indicating some doubts as to their authenticity.
  13. Galatians 1:15 tn Grk “from my mother’s womb.”
  14. Galatians 1:16 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
  15. Galatians 1:16 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
  16. Galatians 1:16 tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.
  17. Galatians 1:16 tn Grk “from flesh and blood.”
  18. Galatians 1:17 sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.
  19. Galatians 1:18 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
  20. Galatians 1:18 tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (historeō), particularly in this verse.
  21. Galatians 1:19 tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.
  22. Galatians 1:20 tn Grk “behold.”
  23. Galatians 1:20 tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”
  24. Galatians 1:22 tn Or “by sight”; Grk “by face.”
  25. Galatians 1:23 tn The Greek verb here is εὐαγγελίζεται (euangelizetai).
  26. Galatians 1:24 tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.
  27. Galatians 1:24 tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.
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Philippians 3:1-7
New English Translation

True and False Righteousness

3 Finally, my brothers and sisters,[a] rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

2 Beware of the dogs,[b] beware of the evil workers, beware of those who mutilate the flesh![c] 3 For we are the circumcision,[d] the ones who worship by the Spirit of God,[e] exult in Christ Jesus, and do not rely on human credentials[f] 4 —though mine too are significant.[g] If someone thinks he has good reasons to put confidence in human credentials,[h] I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee.[i] 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 7 But these assets I have come to regard as liabilities because of Christ.

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Footnotes

  1. Philippians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  2. Philippians 3:2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
  3. Philippians 3:2 tn Grk “beware of the mutilation.”
  4. Philippians 3:3 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomē, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomē; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomos], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
  5. Philippians 3:3 tc The verb λατρεύω (latreuō; here the participial form, λατρεύοντες [latreuontes]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1241 1505 1739 1881 2464 M co Ambr), read θεοῦ (theou; thus, “worship by the Spirit of God”). But several other significant witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (theō) here (“worship God by the Spirit”). P46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
  6. Philippians 3:3 tn Grk “have no confidence in the flesh.”
  7. Philippians 3:4 tn Grk “though I have reason for confidence even in the flesh.”
  8. Philippians 3:4 tn Grk “flesh.”
  9. Philippians 3:5 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
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