2tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") 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.

3tn ἀκούσαντες (akousante") has been taken temporally.

4tn 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.”

5tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

6tn 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.”

7tn 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.

8tn 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.

9tn Grk “a Jewish man.”

10tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

11tn 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.”

12tn Grk “strictly at the feet of” (an idiom).

13tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), 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.

14tn Or “our forefathers.”

15tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

16tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

17tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

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

19tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

20tn Grk “binding.” See Acts 8:3.

21tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

22tn 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.”

23tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

24tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

25tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

26tn Grk “even there and bring…” or “there and even bring…” The ascensive 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.

27tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

28tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

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

29tn 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.

30tn Grk “going and nearing Damascus.”

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

31tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

32tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

33tn Or “shone.”

34tn This is a continuation of the same sentence in Greek using the connective 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.”

35tn 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.

36tn Grk “So I said.”

37tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

38tn Grk “about all things.”

39tn 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.

40tn 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.”

41tn Or “brightness”; Grk “glory.”

42tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

43tn Grk “a certain Ananias.”

44sn The law refers to the law of Moses.

45tn 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.”

46tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

47tn 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.

48tn 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).

49tn Grk “hour,” but ὥρα (Jwra) 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.

50tn Grk “I looked up to him.”

51tn 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.

52tn 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.”

53tn 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.

54sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

55tn 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.”

56tn 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.

57tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

58tn 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.”

59tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

60sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

61sn 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.

62tn 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.

63tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

64tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

65tn 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 [kagw]) has not been translated here.

66tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") 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.

67sn 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.

68sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

69tn 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.

70tn 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).

71tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

72tn 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.

73tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

74tn 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.

75tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

76tn Grk “and said.”

77tn Grk “this one.”

78tn 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.”

79tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

80tn 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).

81sn 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.

82tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

83tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

84tn 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.”

85tn 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.

86tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

87sn 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.

88tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

89tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

90tn 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).”

91sn See the note on the word centurion in 10:1.

92tn The word “citizen” is supplied here for emphasis and clarity.

93tn 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.

94sn See the note on the word centurion in 10:1.

95tn 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.

96tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

97tn 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.

98tn 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?”

99tn The word “citizen” is supplied here for emphasis and clarity.

100tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

101tn Grk “and said to.”

102tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

103tn The word “citizen” is supplied here for emphasis and clarity.

104tn Grk “He said.”

105tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

106sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

107tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

108tn 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.

109tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

110tn 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.

111tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

112tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

113tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

114tn The word “citizen” is supplied here for emphasis and clarity.

115sn 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.

116tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

117tn 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.”

118tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

119tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

120tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.