« | Acts 24 | » |
1 Five days later Ananias, the high priest, arrived with some of the Jewish elders and the lawyer Tertullus, to present their case against Paul to the governor.
2 When Paul was called in, Tertullus presented the charges against Paul in the following address to the governor:"Your Excellency, you have provided a long period of peace for us Jews and with foresight have enacted reforms for us.
3 For all of this we are very grateful to you.
4 But I don't want to bore you, so please give me your attention for only a moment.
5 We have found this man to be a troublemaker who is constantly stirring up riots among the Jews all over the world. He is a ringleader of the cult known as the Nazarenes.
6 Furthermore, he was trying to desecrate the Temple when we arrested him.
7
8 You can find out the truth of our accusations by examining him yourself."
9 Then the other Jews chimed in, declaring that everything Tertullus said was true.
10 The governor then motioned for Paul to speak. Paul said, "I know, sir, that you have been a judge of Jewish affairs for many years, so I gladly present my defense before you.
11 You can quickly discover that I arrived in Jerusalem no more than twelve days ago to worship at the Temple.
12 My accusers never found me arguing with anyone in the Temple, nor stirring up a riot in any synagogue or on the streets of the city.
13 These men cannot prove the things they accuse me of doing.
14 "But I admit that I follow the Way, which they call a cult. I worship the God of our ancestors, and I firmly believe the Jewish law and everything written in the prophets.
15 I have the same hope in God that these men have, that he will raise both the righteous and the unrighteous.
16 Because of this, I always try to maintain a clear conscience before God and all people.
17 "After several years away, I returned to Jerusalem with money to aid my people and to offer sacrifices to God.
18 My accusers saw me in the Temple as I was completing a purification ceremony. There was no crowd around me and no rioting.
19 But some Jews from the province of Asia were there-- and they ought to be here to bring charges if they have anything against me!
20 Ask these men here what crime the Jewish high council found me guilty of,
21 except for the one time I shouted out, 'I am on trial before you today because I believe in the resurrection of the dead!'"
22 At that point Felix, who was quite familiar with the Way, adjourned the hearing and said, "Wait until Lysias, the garrison commander, arrives. Then I will decide the case."
23 He ordered an officer to keep Paul in custody but to give him some freedom and allow his friends to visit him and take care of his needs.
24 A few days later Felix came back with his wife, Drusilla, who was Jewish. Sending for Paul, they listened as he told them about faith in Christ Jesus.
25 As he reasoned with them about righteousness and self-control and the coming day of judgment, Felix became frightened. "Go away for now," he replied. "When it is more convenient, I'll call for you again."
26 He also hoped that Paul would bribe him, so he sent for him quite often and talked with him.
27 After two years went by in this way, Felix was succeeded by Porcius Festus. And because Felix wanted to gain favor with the Jewish people, he left Paul in prison.
The New Living Translation (NLT)
The New Living Translation (NLT) is a modern English translation of the Bible that aims to make the Scriptures accessible and engaging for contemporary readers. First published in 1996 by Tyndale House Publishers, the NLT was conceived as an effort to create a translation that combines both accuracy and readability. Unlike many other translations that focus on a word-for-word rendering of the original texts, the NLT employs a thought-for-thought translation philosophy, also known as dynamic equivalence. This approach prioritizes conveying the meaning and message of the original texts in a way that is natural and understandable in modern English.
One of the defining features of the NLT is its commitment to clarity and simplicity. The translators, a team of over 90 evangelical scholars, aimed to create a text that would be approachable for a wide audience, including those who may find traditional translations challenging to read. The NLT’s language is contemporary and conversational, making it particularly effective for public reading, teaching, and personal study. This emphasis on readability helps ensure that the profound messages of the Bible are easily grasped and retained by readers from various backgrounds and levels of biblical knowledge.
The NLT also incorporates a rich array of study aids designed to enhance the reader’s understanding of the biblical text. These include book introductions, footnotes, cross-references, and explanatory notes that provide historical, cultural, and theological context. These features are particularly useful for readers who seek a deeper comprehension of the Scriptures and their application to modern life. The translation also includes clear and concise headings that help guide readers through the narrative and thematic structure of each book, making it easier to follow and comprehend the overall message.
Despite its many strengths, the New Living Translation has faced some criticism, particularly from those who favor more literal translations. Critics argue that the dynamic equivalence approach, while making the text more readable, can sometimes result in a loss of the precise nuances and literary qualities of the original languages. Some scholars believe that certain theological concepts might be oversimplified in the process of making the text more accessible. Nevertheless, the NLT remains one of the most popular and widely used translations today, valued for its readability, clarity, and ability to convey the timeless truths of the Bible in a way that resonates with contemporary readers.