When, however, the seven days were on the point of being concluded, the Jews from Asia, observing him in the temple, began to urge-on all the multitude, and thrust upon them their hands,

shouting, "[You] Israelites, help [us]! This man is teaching people everywhere [to be] against our people [i.e., the Jews], the law of Moses and this place [i.e., the Temple]; and in addition to that he has also brought Greeks [i.e., Gentiles] into the Temple and has [thereby] contaminated this holy place."

(For the Jews had previously seen him on a city street with Trophimus, the Ephesian, whom they assumed Paul had taken into the Temple [with him]).

And straight away he took some armed men and went quickly down to them: and the Jews, seeing them, gave no more blows to Paul.

this the high-priest and the senate know too well: from them I receiv'd my warrant directed to the Jews of Damascus, where I went, to bring the converts there in chains to Jerusalem, in order to be punished.

And, one Ananias, a man devout according to the law, well-attested by all the Jews that dwelt there,

well reported of by all the Jews that dwelt there, Coming to me, stood and said to me, Brother Saul, receive thy sight. And the same hour I looked up upon him.

Till that word, the Jews had given their attention, but then they broke out into a full cry, "out of the world with such a fellow: for it is not fit he should live."

But, on the morrow, being minded to get to know the certainty as to why he was being accused by the Jews, he released him, and ordered the High-priests and all the High-council to come together; and, bringing down Paul, set him before them.

And, when it became day, the Jews, forming a conspiracy, bound themselves under a curse, saying, that they would neither eat nor drink till they had slain Paul.

And he said - The Jews, have agreed to request thee, that, to-morrow, thou wouldst bring, Paul, down into the High-council, as though about to ascertain something, more exact, concerning him.

As this man was seized by the Jews,

This man, having been apprehended by the Jews, and being about to be killed by them, I went down with the troop, and rescued; having learned that he was, a Roman.

And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.

For, finding this man a pest, and moving sedition with all the Jews that are throughout the inhabited earth, a leader also of the sect of the Nazarenes, -

Moreover, the Jews also were joining in the attack, saying that, these things, were, so.

I have a hope in God that there will be a resurrection both for those who have done right and those who have done wrong, just as the Jews themselves also expect.

but certain Jews from Asia caused it , -

But [there are] some Jews from Asia who ought to be present before you and bring charges against [me], if they have anything against me,

Then Felix, who had a fairly clear conception of the principles involved in The Way, adjourned the trial, saying to the Jews, "When Lysias, the colonel, comes down here, I will carefully look into your case."

But after some days, Felix came with Drusilla his wife, who was of the Jews by birth, and sent for Paul, and gave hearing to him about faith in Christ Jesus.

When, however, two years, were completed, Felix, was succeeded, by Porcius Festus, and Felix, wishing to gain favour with the Jews, left Paul bound.

and the High-priest and chiefs of the Jews laid information before him against Paul, and began to beseech him

And, when he presented himself, the Jews who, from Jerusalem, had come down, stood round about him, many and grievous charges, bringing against him , which they were not able to prove, -

Paul saying in defence - Neither against the law of the Jews, nor against the temple, nor against Caesar, have I in anything sinned.

But, Festus, wishing, with the Jews, to gain, favour, answered Paul, and said - Art thou willing, unto Jerusalem, to go up, and, there, concerning these things, be judged before me?

But Paul said - Standing before the judgment-seat of Caesar, am I, where, I, ought to be judged. Unto the Jews, have I done no wrong, as, even thou, right well, art discovering.

Then Festus, having had a discussion with the Jews, made answer, You have said, Let my cause come before Caesar; to Caesar you will go.

concerning whom, when I happened to be in Jerusalem, the High-priests and the Elders of the Jews laid information, claiming against him a condemnation:

And Festus saith - King Agrippa! and all ye men, here present with us: Ye observe this person, concerning whom, one and all the throng of the Jews, have interceded with me, both in Jerusalem and here, crying aloud that he ought not to be living any longer.

Concerning all things of which I am accused by Jews, King Agrippa, I have been counting myself happy, that, before thee, am I about, this day, to be making my defence;

Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

My manner of life, then, from my youth, which, from its commencement, was formed among my nation, even in Jerusalem, know all Jews,

all the Jews know, Who knew me from the first, (if they would testify) that I lived a Pharisee, after the strictest sect of our religion.

unto which hope , our twelve-tribed nation, with intensity, night and day, rendering divine service, is hoping to attain - concerning which hope, I am being accused by Jews, O King!

So, why should you [Jews] consider it incredible for God to raise the dead?

Because of these things, Jews seized me in the temple, and were attempting to slay me with their own hands.

that he should be the first that was to rise from the dead: and that he should enlighten both the Jews and the Gentiles."

And it came to pass, after three days, that he called together those who were the chief of the Jews; and, when they came together, he began to say unto them - I, brethren, though I had done nothing against the people, or the customs of our fathers, as a prisoner, out of Jerusalem, was delivered into the hands of the Romans;

But, as the Jews spake against it, I was constrained to appeal unto Caesar, - not as though, against my nation, I had anything to bring by way of accusation.

And, they, said unto him - We, have neither received letters concerning thee from the Jews, nor hath anyone of the brethren who hath arrived reported or spoken concerning thee, anything ill.

[After he said these things, the Jews departed, while engaging in a prolonged debate among themselves.]

I am not ashamed of the good news [i.e., the Gospel], because it is God's power for [bringing] salvation to every person who believes [in Jesus]; first to Jews and then to Greeks [i.e., unconverted Gentiles].

So, whoever you are, you people do not have any excuse for judging people [Note: At this point Paul begins addressing the Jews. See verse 17]. For in a matter where you judge someone else [to be wrong] you [actually] condemn yourselves, because you are practicing the same things [you condemn them for doing].

Now we [Jews] know that God's judgment against people who practice such things [i.e., the Gentiles] is according to truth. [Note: Some use "You say," at the beginning of the sentence, making it an assertion of the Jews which Paul sets about to answer].

anguish and distress. He will bring these upon every human being who does wrong, upon the Jews first, then also upon the Greeks [i.e., Gentiles].

But [He will bring] glory, honor and peace upon every person who does what is good; upon the Jews first, then also upon the Greeks,

For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law.

But if you call yourselves "Jews," and [claim to] rely on the law of Moses, and brag about [belonging to] God;

You say that a person should not commit adultery [i.e., sexual unfaithfulness to their mate], [but] do you commit adultery? You [claim to] hate idols, [but] do you rob [their] temples? [Note: It is difficult to determine how the Jews were doing this. Perhaps they were guilty of the "spirit" of idolatry by devoting their efforts and affections to material things instead of to God].

So, will not those physically uncircumcised people [i.e., the Gentiles], who obey the law, condemn you [Jews] for breaking the law, even though you have the written code and [practice] circumcision?

They are great from every point of view. In the first place, the Jews are entrusted with the utterances of God.

But what if some [of the Jews] were unfaithful? Does their lack of faith nullify the faithfulness of God? Certainly not!

But if our unrighteousness demonstrates the righteousness of God, what shall we say? God is not wrong to inflict His wrath [on us], is He? (I am speaking in purely human terms.)

But if my "lie" [i.e., as you Jews call it] would result in God's truthfulness [about you Jews] increasing the honor He receives, why am I also still judged to be a sinner [by you]?

What then? do we screen ourselves? Not at all! For we have before accused both Jews and Greeks of being, all under sin;

Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].

Or, is God the God, of Jews only, and not of the nations also? Yea! of the nations also: -

since it is one God, who will justify both the Jews and the Gentiles, through faith.

Now does this happiness come to the Jews alone, or to the heathen peoples too? For we say, "Abraham's faith was credited to him as right standing."

and the forefather of those Jews who not only belong to the circumcision but also follow in the footsteps of our forefather Abraham in the faith he had before he was circumcised.

For this reason, the promise [i.e., of being made right with God] comes through faith [in God], according to His unearned favor, so that it may be [given] with certainty to all of Abraham's descendants. The promise is given not only to those [who live] under the law [i.e., the Jews], but also to [all] those [who live] by faith, like Abraham. Abraham is the [spiritual] father of all of us [believers],

Know ye not, brethren, (for I speak to Jews acquainted with the law) that the law hath authority over a man, till it be abrogated?

What if he means to show the wealth that lies in his glory for the objects of his mercy, whom he has made ready beforehand to receive glory ??24 that is, for us whom he has called from among the Gentiles as well as the Jews?

Whom he also called, even us, not only from among Jews, but also from among the nations, what then?

Why? Because they did not [attempt to do it] by faith [in Him], but by trying to fulfill all the requirements [of the law]. So, they stumbled over "the stumbling stone," [i.e., the Jews refused to become obedient to Christ. See I Pet. 2:6-8].

Brothers, my heart's desire and [fervent] request to God is for the salvation of my fellow-Jews. [See 9:3-4].

For there is no distinction [with God] between Jews and Greeks [i.e., Gentiles], for all have the same Lord, who is generous to all who appeal to Him [for help].

But I ask, "Did not they [i.e., the Jews] hear [the message]?" Certainly they did! [Psa. 19:4 says], "The sound [of their preaching] went out into all the world, and their message reached to the ends of the earth."

But I ask [again], "Did not the Israelites understand [the message]?" In the first place, Moses said [Deut. 32:21], "I [i.e., God] will stir up you [Jews] to become jealous, by [favoring] a nation [i.e., the Gentiles] that is unworthy [of your approval]. [I will do it] by using a nation of fools to make you people angry."

Then I ask, "Did God reject His [own] people [i.e., the Jews]?" Certainly not! For I am an Israelite too, a descendant of Abraham and a member of the tribe of Benjamin.

And King David said [Psa. 69:22-23], "Let their table ensnare and trap them [i.e., let the Jews' devotion to such things as lavish feasts become the occasion for leading them astray], and become an occasion for their falling [away from God]. And let them be repaid [for such conduct with punishment].

I say then, did the Jews trip [over Jesus] just so they could fall [away from God]? Certainly not! [There was another reason]: Instead, it was by means of their sin that salvation was made available to the Gentiles, so that the Jews might become jealous of them [i.e., causing them to want what the Gentiles now had].

But if their stumbling has resulted in the enrichment of the world, and their overthrow becomes the enrichment of heathen peoples, how much richer the result will be when the full quota of Jews comes in!

in hope that somehow I might stir up jealousy among my fellow-Jews, and thereby save some of them.

For if their rejection [by God] meant that [the rest of] the world could be restored to favor [with God], what would [God's] receiving the Jews back into fellowship be, except like dead people coming back to life?

But some of the branches [of a cultivated olive tree] were broken off [i.e., God's rejection of the Jews] and you [Gentiles], representing a wild olive tree [branch], were grafted into it. So then, you [Gentiles] were able to benefit from the roots and sap of the olive tree, along with the Jews.

Therefore, you should not brag [about your superiority] over the [natural] branches [i.e., the rejected Jews]. But, if you must brag, it should not be over you [Gentiles] nourishing the roots [i.e., the Jews], but over the roots nourishing you.

True, but they [i.e., the Jews] were [really] broken off because they did not believe [in Christ], and you [Gentiles] remain [in God's favor] because you do believe [in Him]. So, do not become arrogant [about it], but be fearful.

For if God did not spare the natural branches [i.e., the Jews], He will not spare you [Gentiles] either.

So, look at God's kindness and severity. He was severe with those [Jews] who have fallen, but He is kind to you [Gentiles], if you continue to accept His kindness [i.e., by living for Him faithfully]. Otherwise, you too will be cut off [like the Jews were].

nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again.

For you [Gentiles] were cut off from a natural wild olive tree and [then], contrary to the natural process, were grafted into a cultivated olive tree. [Since that has happened], how much more likely is it for these [Jews], who are the natural branches, to be grafted [back] into their own olive tree [again]?

For I want you to know this secret, brothers, so you will not become conceited: Part of the Israelites have become [spiritually] insensitive [to God], [and will remain that way] until the fullness of the Gentiles occurs. [Note: As with verse 12, concerning the Jews, "fullness" here may mean either a large or the complete number of Gentiles who will be saved].

And so [i.e., in this way] all the Israelites will be saved. [Note: The "all" here is thought by many to refer to a large number of the physical Jews who will be saved, not necessarily to every single individual Jew]. Even as it is written [Isa. 59:20-21], "The Deliverer [i.e., Christ] will come from Zion [i.e., the city of Jerusalem, or from the nation of Israel]. He will take away the wickedness from Jacob [i.e., the Jews]."

As measured by the good news the Jews are God's enemies for your sakes, but as measured by God's choice they are His beloved because of their forefathers,

For you Gentiles were disobedient to God in the past, but now you have obtained [God's] mercy by means of the disobedience of the Jews.

so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied.

for I tell you, that Jesus Christ was a minister to the Jews, to manifest the veracity of God in fulfilling the promises made to the fathers:

and so that the Gentiles [also] may honor God for His mercy, as it is written [Psa. 18:49], "Therefore, I will praise you among the Gentiles and sing to your name." [Note: Paul here accommodates the words of King David by applying them to Jews participating with Gentiles in praising God as part of the one body].

And again it says [Deut. 32:43], "Rejoice with His people [i.e., the Jews], you Gentiles."

Yes, they were pleased, and indeed are indebted to them. For if the Gentiles have shared in their spiritual benefits, then they are obligated to minister to Jews in material needs.

to be rescued from those who are disobedient in Judea [i.e., unbelieving Jews]. And [pray] that my service for Jerusalem [i.e., the offering for poor people. See verses 25-26] will be acceptable to God's people there.

Greetings to Andronicus and Junias, my fellow-Jews [or possibly actual relatives] who were in prison with me. These [men] are considered outstanding by the apostles, and were Christians before I was [converted].

My fellow-worker Timothy sends his greetings to you, and so do my fellow-Jews Lucius, Jason and Sosipater. [See verse 7].

Seeing that the Jews make request for signs, and the Greeks are looking for knowledge:

But we give the good news of Christ on the cross, a hard thing to the Jews, and a foolish thing to the Gentiles;

But to those of God's selection, Jews and Greeks, Christ is the power and the wisdom of God.

Was any man already circumcised when he was called [by God to be a Christian]? Then he should not [try to] become uncircumcised. [Note: Some Jews in that day resorted to a surgical procedure in an attempt to conceal their circumcision]. Was any man uncircumcised when he was called? Then he should not become circumcised.

And to the Jews I was as a Jew, so that I might give the good news to them; to those under the law I was the same, not as being myself under the law, but so that I might give the good news to those under the law.