Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 2:6

2:6 When this sound ⁸  occurred, a crowd gathered and was in confusion, ⁹  because each one heard them speaking in his own language.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁰  in the name of Jesus Christ ¹¹  for ¹²  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹³ 

Kisah Para Rasul 2:40

2:40 With many other words he testified ¹⁴  and exhorted them saying, “Save yourselves from this perverse ¹⁵  generation!”

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ¹⁶  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁷  at what had happened to him.

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ¹⁸  the message ¹⁹  believed, and the number of the men ²⁰  came to about five thousand.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²¹  to all who live in Jerusalem that a notable miraculous sign ²²  has come about through them, ²³  and we cannot deny it.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ²⁴  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ²⁵  Then ²⁶  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:41

7:41 At ²⁷  that time ²⁸  they made an idol in the form of a calf, ²⁹  brought ³⁰  a sacrifice to the idol, and began rejoicing ³¹  in the works of their hands. ³² 

Kisah Para Rasul 8:31

8:31 The man ³³  replied, “How in the world can I, ³⁴  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 10:39

10:39 We ³⁵  are witnesses of all the things he did both in Judea ³⁶  and in Jerusalem. ³⁷  They ³⁸  killed him by hanging him on a tree, ³⁹ 

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁴⁰  that everyone who believes in him receives forgiveness of sins ⁴¹  through his name.”

Kisah Para Rasul 10:48

10:48 So he gave orders to have them baptized ⁴²  in the name of Jesus Christ. ⁴³  Then they asked him to stay for several days.

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁴⁴  struck ⁴⁵  Herod ⁴⁶  down because he did not give the glory to God, and he was eaten by worms and died. ⁴⁷ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁴⁸  him, ⁴⁹  and they fulfilled the sayings ⁵⁰  of the prophets that are read every Sabbath by condemning ⁵¹  him. ⁵² 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ⁵³  and praise ⁵⁴  the word of the Lord, and all who had been appointed for eternal life ⁵⁵  believed.

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁵⁶  has testified ⁵⁷  to them by giving them the Holy Spirit just as he did to us, ⁵⁸ 

Kisah Para Rasul 15:14

15:14 Simeon ⁵⁹  has explained ⁶⁰  how God first concerned himself ⁶¹  to select ⁶²  from among the Gentiles ⁶³  a people for his name.

Kisah Para Rasul 17:22

17:22 So Paul stood ⁶⁴  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁶⁵  in all respects. ⁶⁶ 

Kisah Para Rasul 18:23

18:23 After he spent ⁶⁷  some time there, Paul left and went through the region of Galatia ⁶⁸  and Phrygia, ⁶⁹  strengthening all the disciples.

Kisah Para Rasul 21:4

21:4 After we located ⁷⁰  the disciples, we stayed there ⁷¹  seven days. They repeatedly told ⁷²  Paul through the Spirit ⁷³  not to set foot ⁷⁴  in Jerusalem. ⁷⁵ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ⁷⁶  the Jews from the province of Asia ⁷⁷  who had seen him in the temple area ⁷⁸  stirred up the whole crowd ⁷⁹  and seized ⁸⁰  him,

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁸¹  stood near ⁸²  Paul ⁸³  and said, “Have courage, ⁸⁴  for just as you have testified about me in Jerusalem, ⁸⁵  so you must also testify in Rome.” ⁸⁶ 

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ⁸⁷  they urged Festus ⁸⁸  to summon him to Jerusalem, planning an ambush ⁸⁹  to kill him along the way.

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ⁹⁰  with him about their own religion ⁹¹  and about a man named Jesus ⁹²  who was dead, whom Paul claimed ⁹³  to be alive.

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ⁹⁴  said to Paul, “You have permission ⁹⁵  to speak for yourself.” Then Paul held out his hand ⁹⁶  and began his defense: ⁹⁷ 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ⁹⁸  because the fast ⁹⁹  was already over, ¹⁰⁰  Paul advised them, ¹⁰¹ 

Kisah Para Rasul 27:24

27:24 and said, ¹⁰²  ‘Do not be afraid, Paul! You must stand before ¹⁰³  Caesar, ¹⁰⁴  and God has graciously granted you the safety ¹⁰⁵  of all who are sailing with you.’

Kisah Para Rasul 28:8

28:8 The father ¹⁰⁶  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ¹⁰⁷  and after praying, placed ¹⁰⁸  his hands on him and healed ¹⁰⁹  him.

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[2:6]  ⁸ tn Or “this noise.”

[2:6]  ⁹ tn Or “was bewildered.”

[2:38]  ¹⁰ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ¹² tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹³ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:40]  ¹⁴ tn Or “warned.”

[2:40]  ¹⁵ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[3:10]  ¹⁶ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ¹⁷ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[4:4]  ¹⁸ tn Or “had heard.”

[4:4]  ¹⁹ tn Or “word.”

[4:4]  ²⁰ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:16]  ²¹ tn Or “evident.”

[4:16]  ²² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²³ tn Or “has been done by them.”

[4:30]  ²⁴ tn The miraculous nature of these signs is implied in the context.

[5:40]  ²⁵ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ²⁶ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:41]  ²⁷ tn Grk “And.” 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.

[7:41]  ²⁸ tn Grk “In those days.”

[7:41]  ²⁹ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ³⁰ tn Grk “and brought,” 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.

[7:41]  ³¹ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ³² tn Or “in what they had done.”

[8:31]  ³³ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ³⁴ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[10:39]  ³⁵ tn Grk “And we.” 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.

[10:39]  ³⁶ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³⁸ tn Grk “in Jerusalem, whom they killed.” The relative pronoun 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.

[10:39]  ³⁹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:43]  ⁴⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁴¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[10:48]  ⁴² tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[12:23]  ⁴⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁴⁵ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁴⁶ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁴⁷ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[13:27]  ⁴⁸ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁴⁹ tn Grk “this one.”

[13:27]  ⁵⁰ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ⁵¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁵² 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.

[13:48]  ⁵³ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁵⁴ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁵⁵ sn Note the contrast to v. 46 in regard to eternal life.

[15:8]  ⁵⁶ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁵⁷ tn Or “has borne witness.”

[15:8]  ⁵⁸ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:14]  ⁵⁹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁶⁰ tn Or “reported,” “described.”

[15:14]  ⁶¹ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁶² tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁶³ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[17:22]  ⁶⁴ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁶⁵ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁶⁶ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[18:23]  ⁶⁷ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁶⁸ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁶⁹ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[21:4]  ⁷⁰ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁷¹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁷² tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ⁷³ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ⁷⁴ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:27]  ⁷⁶ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁷⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁷⁸ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁷⁹ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁸⁰ tn Grk “and laid hands on.”

[23:11]  ⁸¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁸² 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]  ⁸³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁸⁴ tn Or “Do not be afraid.”

[23:11]  ⁸⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁸⁶ 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.

[25:3]  ⁸⁷ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁸⁸ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁸⁹ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:19]  ⁹⁰ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁹¹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁹² tn Grk “a certain Jesus.”

[25:19]  ⁹³ tn Or “asserted.”

[26:1]  ⁹⁴ sn See the note on King Agrippa in 25:13.

[26:1]  ⁹⁵ tn Grk “It is permitted for you.”

[26:1]  ⁹⁶ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁹⁷ tn Or “and began to speak in his own defense.”

[27:9]  ⁹⁸ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ⁹⁹ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ¹⁰⁰ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ¹⁰¹ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:24]  ¹⁰² tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ¹⁰³ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ¹⁰⁴ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ¹⁰⁵ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[28:8]  ¹⁰⁶ tn Grk “It happened that the father.” 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.

[28:8]  ¹⁰⁷ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹⁰⁸ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹⁰⁹ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.