Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!”

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁵  him in everything he tells you. ⁶ 

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ⁷  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁸  the land?

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁹  to carry my name before Gentiles and kings and the people of Israel. ¹⁰ 

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ¹¹  knelt down, ¹²  and prayed. Turning ¹³  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁴ 

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁵  also went with me, and we entered the man’s house.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁶  and put on your sandals.” Peter ¹⁷  did so. Then the angel ¹⁸  said to him, “Put on your cloak ¹⁹  and follow me.”

Kisah Para Rasul 12:11

12:11 When ²⁰  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²¹  me from the hand ²²  of Herod ²³  and from everything the Jewish people ²⁴  were expecting to happen.”

Kisah Para Rasul 12:17

12:17 He motioned to them ²⁵  with his hand to be quiet and then related ²⁶  how the Lord had brought ²⁷  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ²⁸ 

Kisah Para Rasul 13:2

13:2 While they were serving ²⁹  the Lord and fasting, the Holy Spirit said, “Set apart ³⁰  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ³¹  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ³² 

Kisah Para Rasul 13:22

13:22 After removing him, God ³³  raised up ³⁴  David their king. He testified about him: ³⁵  ‘I have found David ³⁶  the son of Jesse to be a man after my heart, ³⁷  who will accomplish everything I want him to do.’ ³⁸ 

Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ³⁹  and visit the brothers in every town where we proclaimed the word of the Lord ⁴⁰  to see how they are doing.” ⁴¹ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁴²  and turned ⁴³  and said to the spirit, “I command you in the name of Jesus Christ ⁴⁴  to come out of her!” And it came out of her at once. ⁴⁵ 

Kisah Para Rasul 18:6

18:6 When they opposed him ⁴⁶  and reviled him, ⁴⁷  he protested by shaking out his clothes ⁴⁸  and said to them, “Your blood ⁴⁹  be on your own heads! I am guiltless! ⁵⁰  From now on I will go to the Gentiles!”

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ⁵¹  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁵²  I would have been justified in accepting the complaint ⁵³  of you Jews, ⁵⁴ 

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁵⁵  that is, in Jesus.”

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁵⁶  the whole time I was with you, from the first day I set foot ⁵⁷  in the province of Asia, ⁵⁸ 

Kisah Para Rasul 20:35

20:35 By all these things, ⁵⁹  I have shown you that by working in this way we must help ⁶⁰  the weak, ⁶¹  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁶² 

Kisah Para Rasul 21:39

21:39 Paul answered, ⁶³  “I am a Jew ⁶⁴  from Tarsus in Cilicia, a citizen of an important city. ⁶⁵  Please ⁶⁶  allow me to speak to the people.”

Kisah Para Rasul 22:10

22:10 So I asked, ⁶⁷  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁶⁸  and go to Damascus; there you will be told about everything ⁶⁹  that you have been designated ⁷⁰  to do.’

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁷¹  has already chosen ⁷²  you to know his will, to see ⁷³  the Righteous One, ⁷⁴  and to hear a command ⁷⁵  from his mouth,

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ⁷⁶  Do ⁷⁷  you sit there judging me according to the law, ⁷⁸  and in violation of the law ⁷⁹  you order me to be struck?”

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁸⁰  stood near ⁸¹  Paul ⁸²  and said, “Have courage, ⁸³  for just as you have testified about me in Jerusalem, ⁸⁴  so you must also testify in Rome.” ⁸⁵ 

Kisah Para Rasul 23:20

23:20 He replied, ⁸⁶  “The Jews have agreed to ask you to bring Paul down to the council ⁸⁷  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 23:23

23:23 Then ⁸⁸  he summoned ⁸⁹  two of the centurions ⁹⁰  and said, “Make ready two hundred soldiers to go to Caesarea ⁹¹  along with seventy horsemen ⁹²  and two hundred spearmen ⁹³  by ⁹⁴  nine o’clock tonight, ⁹⁵ 

Kisah Para Rasul 25:9-10

25:9 But Festus, ⁹⁶  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁹⁷  before me there on these charges?” ⁹⁸  25:10 Paul replied, ⁹⁹  “I am standing before Caesar’s ¹⁰⁰  judgment seat, ¹⁰¹  where I should be tried. ¹⁰²  I have done nothing wrong ¹⁰³  to the Jews, as you also know very well. ¹⁰⁴ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ¹⁰⁵  Paul ¹⁰⁶  stood up ¹⁰⁷  among them and said, “Men, you should have listened to me ¹⁰⁸  and not put out to sea ¹⁰⁹  from Crete, thus avoiding ¹¹⁰  this damage and loss.

[3:6]  ¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:22]  ⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁶ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[5:3]  ⁷ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁸ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[9:15]  ⁹ tn Or “tool.”

[9:15]  ¹⁰ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:40]  ¹¹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹² tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹³ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁴ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[11:12]  ¹⁵ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:8]  ¹⁶ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁷ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Or “outer garment.”

[12:11]  ²⁰ tn Grk “And when.” 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.

[12:11]  ²¹ tn Or “delivered.”

[12:11]  ²² sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁴ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:17]  ²⁵ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ²⁶ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ²⁷ tn Or “led.”

[12:17]  ²⁸ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[13:2]  ²⁹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ³⁰ tn Or “Appoint.”

[13:10]  ³¹ tn Or “unscrupulousness.”

[13:10]  ³² sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:22]  ³³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ³⁴ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ³⁵ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ³⁶ sn A quotation from Ps 89:20.

[13:22]  ³⁷ sn A quotation from 1 Sam 13:14.

[13:22]  ³⁸ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[15:36]  ³⁹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ⁴⁰ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁴¹ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:18]  ⁴² tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁴³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁴⁵ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[18:6]  ⁴⁶ tn The word “him” 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.

[18:6]  ⁴⁷ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁴⁸ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁴⁹ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁵⁰ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:14]  ⁵¹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁵² tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁵³ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁵⁴ tn Grk “accepting your complaint, O Jews.”

[19:4]  ⁵⁵ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[20:18]  ⁵⁶ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁵⁷ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁵⁸ tn Grk “Asia”; see the note on this word in v. 16.

[20:35]  ⁵⁹ sn The expression By all these things means “In everything I did.”

[20:35]  ⁶⁰ tn Or “must assist.”

[20:35]  ⁶¹ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁶² sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[21:39]  ⁶³ tn Grk “said.”

[21:39]  ⁶⁴ tn Grk “a Jewish man.”

[21:39]  ⁶⁵ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ⁶⁶ tn Grk “I beg you.”

[22:10]  ⁶⁷ tn Grk “So I said.”

[22:10]  ⁶⁸ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁶⁹ tn Grk “about all things.”

[22:10]  ⁷⁰ 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.

[22:14]  ⁷¹ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ⁷² 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.”

[22:14]  ⁷³ 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.

[22:14]  ⁷⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁷⁵ 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.”

[23:3]  ⁷⁶ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ⁷⁷ tn Grk “And do.” 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.

[23:3]  ⁷⁸ tn The law refers to the law of Moses.

[23:3]  ⁷⁹ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:11]  ⁸⁰ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁸¹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁸² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁸³ tn Or “Do not be afraid.”

[23:11]  ⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁸⁵ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:20]  ⁸⁶ tn Grk “He said.”

[23:20]  ⁸⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:23]  ⁸⁸ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ⁸⁹ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ⁹⁰ sn See the note on the word centurion in 10:1.

[23:23]  ⁹¹ 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. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ⁹² tn Or “cavalrymen.”

[23:23]  ⁹³ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ⁹⁴ tn Grk “from.”

[23:23]  ⁹⁵ tn Grk “from the third hour of the night.”

[25:9]  ⁹⁶ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁹⁷ tn Or “stand trial.”

[25:9]  ⁹⁸ tn Grk “concerning these things.”

[25:10]  ⁹⁹ tn Grk “said.”

[25:10]  ¹⁰⁰ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹⁰¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ¹⁰² tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹⁰³ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹⁰⁴ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[27:21]  ¹⁰⁵ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ¹⁰⁶ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ¹⁰⁷ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ¹⁰⁸ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ¹⁰⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ¹¹⁰ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.