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Acts Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28
Acts 26 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V18 V19 V20 V21 V22 V23 V24 V25 V26 V27 V28 V29 V30 V31 V32
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) I will rescue you from your own people and from the non-Jews that I’m sending you out to,
OET-LV rescuing you from the people and from the pagans, to whom I am_sending_ you _out,
SR-GNT ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε, ‡
(exairoumenos se ek tou laou kai ek tōn ethnōn, eis hous egō apostellō se,)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT rescuing you from the people and from the Gentiles, to whom I am sending you,
UST I am sending you both to Jewish people and to non-Jewish people. I will protect you from them.
BSB I will rescue you from your own people and from the Gentiles. I am sending you to them
BLB delivering you out from the people and from the Gentiles to whom I am sending you,
AICNT rescuing you from the people and from the nations to which I am sending you,
OEB since I am choosing you out from your own people and from the Gentiles, to whom I now send you,
WEBBE delivering you from the people and from the Gentiles, to whom I send you,
WMBB (Same as above)
NET I will rescue you from your own people and from the Gentiles, to whom I am sending you
LSV delivering you from the people, and the nations, to whom I now send you,
FBV I will save you from your own people and from the foreigners. I am sending you to them
TCNT I will rescue yoʋ from yoʋr own people and from the Gentiles, to whom I [fn]am sending yoʋ
26:17 am sending yoʋ ¦ am now sending yoʋ TR ¦ will send yoʋ ECM†
T4T I will protect you from those who will try to harm you, both your own people and also those who are not Jewish. I am sending you to non-Jews
LEB rescuing you from the people and from the Gentiles to whom I am sending you,
BBE And I will keep you safe from the people, and from the Gentiles, to whom I send you,
Moff No Moff ACTs book available
Wymth I will save you from the Jewish people and from the Gentiles, to whom I send you to open their eyes,
ASV delivering thee from the people, and from the Gentiles, unto whom I send thee,
DRA Delivering thee from the people, and from the nations, unto which now I send thee:
YLT delivering thee from the people, and the nations, to whom now I send thee,
Drby taking thee out from among the people, and the nations, to whom I send thee,
RV delivering thee from the people, and from the Gentiles, unto whom I send thee,
Wbstr Delivering thee from the people, and from the Gentiles, to whom now I send thee,
KJB-1769 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
( Delivering thee/you from the people, and from the Gentiles, unto whom now I send thee/you, )
KJB-1611 Deliuering thee from the people, and from the Gentiles, vnto whom now I send thee,
(Deliuering thee/you from the people, and from the Gentiles, unto whom now I send thee/you,)
Bshps Delyueryng thee from the people, and from the gentiles, vnto whom nowe I sende thee,
(Delyueryng thee/you from the people, and from the gentiles, unto whom now I send thee/you,)
Gnva Deliuering thee from this people, and from the Gentiles, vnto whom now I send thee,
(Deliuering thee/you from this people, and from the Gentiles, unto whom now I send thee/you, )
Cvdl And I wil delyuer the from the people, and from the Heythen, amonge who I wil now sende the,
(And I will deliver the from the people, and from the Heathen, among who I will now send them,)
TNT delyverynge the from the people and from the gentyls vnto which nowe I sende the
(delyverynge the from the people and from the gentiles unto which now I send the )
Wycl And Y schal delyuere thee fro puplis and folkis, to whiche now Y sende thee,
(And I shall deliver thee/you from peoples and folks/people, to which now I send thee/you,)
Luth Und will dich erretten von dem Volk und von den Heiden, unter welche ich dich jetzt sende,
(And will you/yourself erretten from to_him people and from the Heiden, under which I you/yourself yetzt sende,)
ClVg eripiens te de populo et gentibus, in quas nunc ego mitto te,
(eripiens you(sg) about to_the_people and gentibus, in which now I I_send you(sg), )
UGNT ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε,
(exairoumenos se ek tou laou kai ek tōn ethnōn, eis hous egō apostellō se,)
SBL-GNT ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ⸀ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ⸂ἀποστέλλω σε⸃
(exairoumenos se ek tou laou kai ⸀ek tōn ethnōn, eis hous egō ⸂apostellō se⸃)
TC-GNT ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ [fn]τῶν ἐθνῶν, εἰς οὓς [fn]ἐγώ σε ἀποστέλλω,
(exairoumenos se ek tou laou kai tōn ethnōn, eis hous egō se apostellō, )
26:17 των ¦ εκ των CT
26:17 εγω σε αποστελλω ¦ νυν σε αποστελλω TR ¦ εγω αποστελλω σε ECM† NA SBL TH WH ¦ εγω εξαποστελω σε ECM†
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
26:1-23 In his eloquent defense before King Agrippa, Paul argued that his preaching was completely consistent with the Jewish faith. The defense begins with a courteous acknowledgement of Agrippa’s competence to hear the evidence (26:2-3), outlines the nature of Paul’s background, Jewish training, and membership in the Pharisees (26:4-5), and explains that the charges against him are merely for believing the fulfillment of Jewish hopes for the resurrection (26:6-8). Paul then tells the story of his conversion from strong opponent of Christianity (26:9-11) through a vision on the way to Damascus (26:12-18; see 9:1-18). His preaching was nothing more than obeying this divine vision (26:19-20). Even though he encountered violent opposition from his fellow Jews (26:21), God protected him as he taught a message that the Jews should have embraced (26:22-23). This defense is a model for Christians put on trial for their faith (see 9:15; Luke 21:12-15).
Note 1 topic: figures-of-speech / quotesinquotes
ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε,
rescuing you from the people and from the pagans to whom I /am/_sending_out you
If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: [He told me that he would rescue me from the peoples and from the Gentiles, to whom he was sending me]
Note 2 topic: figures-of-speech / explicit
τοῦ λαοῦ
the people
By the people, Jesus means specifically the Jewish people. Alternate translation: [the Jewish people]
As the book of Acts attests, Paul was no stranger to imprisonment, and he catalogued his incarcerations among his many credentials of suffering that affirmed his legitimacy as an apostle to the Corinthians (2 Corinthians 6:4-5). The first mention of Paul being imprisoned is when he and Silas were arrested in Philippi after exorcising a spirit of divination from a slave girl (Acts 16). Paul’s actions angered the girl’s owners, since the men were no longer able to make money off of the girl’s fortune telling abilities. Later in his letter to the Corinthians, Paul notes that he had already suffered multiple imprisonments (2 Corinthians 11:23), making it clear that not all of Paul’s imprisonments and other sufferings were recorded in Scripture. The next imprisonment explicitly mentioned in Scripture is when Paul was arrested in the Temple in Jerusalem at the end of his third missionary journey (Acts 21:27-34). Soon after this Paul was sent to Caesarea on the Mediterranean coast, where he remained in prison for two years (Acts 23-26; see “Paul Is Transferred to Caesarea” map). This may be where Paul penned the letters commonly known as the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). At the end of this time Paul appealed his case to Caesar and was sent to Rome, where he spent another two years under house arrest awaiting his trial before Caesar (Acts 28:16-31). If Paul did not write his Prison Epistles while he was at Caesarea, then it is likely that he wrote them from Rome during this time. The next time we hear of Paul being imprisoned is likely several years later in his second letter to Timothy (2 Timothy 1:8-17; 2:9; 4:9-21). Though it is not certain, the tone of Paul’s writing during this time of imprisonment, which seems markedly more somber than the optimistic outlook he seems to have about his incarceration during the writing of the Prison Epistles (e.g., Philippians 1:21-26; Philemon 1:22), suggests that this incarceration was not the same as his house arrest. If so, then it is possible that between his first and second incarcerations in Rome Paul fulfilled his intention to travel to Spain to continue spreading the gospel (Romans 15:22-28). Just prior to his second incarceration in Rome, Paul had informed Titus that he planned to spend the winter in Nicopolis northwest of Achaia and asked him to meet him there (Titus 3:12). Perhaps it was around this time or soon after that he was arrested once again and brought to Rome. Paul’s ultimate fate is not noted in Scripture, but tradition (Clement, Dionysius, Eusebius, and Tertullian) attests that this final imprisonment of Paul took place at what is now called Mamertine Prison. During Paul’s time this was the only prison in Rome and was called simply “the Prison,” and it was not typically used for long term incarceration but rather for holding those awaiting imminent execution. There, during the reign of Nero, Paul met his earthly death by the sword and was received into eternal life by his loving Savior, whom he had served so long.