Kisah Para Rasul 9:23-25
Konteks9:23 Now after some days had passed, the Jews plotted 1 together to kill him, 9:24 but Saul learned of their plot against him. 2 They were also watching 3 the city gates 4 day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening 5 in the wall by lowering him in a basket. 6
Kisah Para Rasul 9:29-30
Konteks9:29 He was speaking and debating 7 with the Greek-speaking Jews, 8 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 9 and sent him away to Tarsus.
Kisah Para Rasul 13:50
Konteks13:50 But the Jews incited 10 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out 11 of their region.
Kisah Para Rasul 14:5-6
Konteks14:5 When both the Gentiles and the Jews (together with their rulers) made 12 an attempt to mistreat 13 them and stone them, 14 14:6 Paul and Barnabas 15 learned about it 16 and fled to the Lycaonian cities of Lystra 17 and Derbe 18 and the surrounding region.
Kisah Para Rasul 14:19-20
Konteks14:19 But Jews came from Antioch 19 and Iconium, 20 and after winning 21 the crowds over, they stoned 22 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 23 into the city. On 24 the next day he left with Barnabas for Derbe. 25
Kisah Para Rasul 16:39
Konteks16:39 and came 26 and apologized to them. After 27 they brought them out, they asked them repeatedly 28 to leave the city.
Kisah Para Rasul 17:10
Konteks17:10 The brothers sent Paul and Silas off to Berea 29 at once, during the night. When they arrived, 30 they went to the Jewish synagogue. 31
Kisah Para Rasul 17:14
Konteks17:14 Then the brothers sent Paul away to the coast 32 at once, but Silas and Timothy remained in Berea. 33
Kisah Para Rasul 18:10
Konteks18:10 because I am with you, and no one will assault 34 you to harm 35 you, because I have many people in this city.”
Kisah Para Rasul 18:12-16
Konteks18:12 Now while Gallio 36 was proconsul 37 of Achaia, 38 the Jews attacked Paul together 39 and brought him before the judgment seat, 40 18:13 saying, “This man is persuading 41 people to worship God in a way contrary to 42 the law!” 18:14 But just as Paul was about to speak, 43 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 44 I would have been justified in accepting the complaint 45 of you Jews, 46 18:15 but since it concerns points of disagreement 47 about words and names and your own law, settle 48 it yourselves. I will not be 49 a judge of these things!” 18:16 Then he had them forced away 50 from the judgment seat. 51
Kisah Para Rasul 19:28-41
Konteks19:28 When 52 they heard 53 this they became enraged 54 and began to shout, 55 “Great is Artemis 56 of the Ephesians!” 19:29 The 57 city was filled with the uproar, 58 and the crowd 59 rushed to the theater 60 together, 61 dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, 62 the disciples would not let him. 19:31 Even some of the provincial authorities 63 who were his friends sent 64 a message 65 to him, urging him not to venture 66 into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 67 19:33 Some of the crowd concluded 68 it was about 69 Alexander because the Jews had pushed him to the front. 70 Alexander, gesturing 71 with his hand, was wanting to make a defense 72 before the public assembly. 73 19:34 But when they recognized 74 that he was a Jew, they all shouted in unison, 75 “Great is Artemis 76 of the Ephesians!” for about two hours. 77 19:35 After the city secretary 78 quieted the crowd, he said, “Men of Ephesus, what person 79 is there who does not know that the city of the Ephesians is the keeper 80 of the temple of the great Artemis 81 and of her image that fell from heaven? 82 19:36 So because these facts 83 are indisputable, 84 you must keep quiet 85 and not do anything reckless. 86 19:37 For you have brought these men here who are neither temple robbers 87 nor blasphemers of our goddess. 88 19:38 If then Demetrius and the craftsmen who are with him have a complaint 89 against someone, the courts are open 90 and there are proconsuls; let them bring charges against one another there. 91 19:39 But if you want anything in addition, 92 it will have to be settled 93 in a legal assembly. 94 19:40 For 95 we are in danger of being charged with rioting 96 today, since there is no cause we can give to explain 97 this disorderly gathering.” 98 19:41 After 99 he had said 100 this, 101 he dismissed the assembly. 102
Kisah Para Rasul 21:28-36
Konteks21:28 shouting, “Men of Israel, 103 help! This is the man who teaches everyone everywhere against our people, our law, 104 and this sanctuary! 105 Furthermore 106 he has brought Greeks into the inner courts of the temple 107 and made this holy place ritually unclean!” 108 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 109 they assumed Paul had brought him into the inner temple courts.) 110 21:30 The whole city was stirred up, 111 and the people rushed together. 112 They seized 113 Paul and dragged him out of the temple courts, 114 and immediately the doors were shut. 21:31 While they were trying 115 to kill him, a report 116 was sent up 117 to the commanding officer 118 of the cohort 119 that all Jerusalem was in confusion. 120 21:32 He 121 immediately took 122 soldiers and centurions 123 and ran down to the crowd. 124 When they saw 125 the commanding officer 126 and the soldiers, they stopped beating 127 Paul. 21:33 Then the commanding officer 128 came up and arrested 129 him and ordered him to be tied up with two chains; 130 he 131 then asked who he was and what 132 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 133 and when the commanding officer 134 was unable 135 to find out the truth 136 because of the disturbance, 137 he ordered Paul 138 to be brought into the barracks. 139 21:35 When he came to the steps, Paul 140 had to be carried 141 by the soldiers because of the violence 142 of the mob, 21:36 for a crowd of people 143 followed them, 144 screaming, “Away with him!”
Kisah Para Rasul 22:21-22
Konteks22:21 Then 145 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 146 was listening to him until he said this. 147 Then 148 they raised their voices and shouted, 149 “Away with this man 150 from the earth! For he should not be allowed to live!” 151
Kisah Para Rasul 23:10-24
Konteks23:10 When the argument became 152 so great the commanding officer 153 feared that they would tear Paul to pieces, 154 he ordered the detachment 155 to go down, take him away from them by force, 156 and bring him into the barracks. 157
23:11 The following night the Lord 158 stood near 159 Paul 160 and said, “Have courage, 161 for just as you have testified about me in Jerusalem, 162 so you must also testify in Rome.” 163
23:12 When morning came, 164 the Jews formed 165 a conspiracy 166 and bound themselves with an oath 167 not to eat or drink anything 168 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 169 23:14 They 170 went 171 to the chief priests 172 and the elders and said, “We have bound ourselves with a solemn oath 173 not to partake 174 of anything until we have killed Paul. 23:15 So now you and the council 175 request the commanding officer 176 to bring him down to you, as if you were going to determine 177 his case 178 by conducting a more thorough inquiry. 179 We are ready to kill him 180 before he comes near this place.” 181
23:16 But when the son of Paul’s sister heard about the ambush, 182 he came and entered 183 the barracks 184 and told Paul. 23:17 Paul called 185 one of the centurions 186 and said, “Take this young man to the commanding officer, 187 for he has something to report to him.” 23:18 So the centurion 188 took him and brought him to the commanding officer 189 and said, “The prisoner Paul called 190 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 191 took him by the hand, withdrew privately, and asked, “What is it that you want 192 to report to me?” 23:20 He replied, 193 “The Jews have agreed to ask you to bring Paul down to the council 194 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 195 because more than forty of them 196 are lying in ambush 197 for him. They 198 have bound themselves with an oath 199 not to eat or drink anything 200 until they have killed him, and now they are ready, waiting for you to agree to their request.” 201 23:22 Then the commanding officer 202 sent the young man away, directing him, 203 “Tell no one that you have reported 204 these things to me.” 23:23 Then 205 he summoned 206 two of the centurions 207 and said, “Make ready two hundred soldiers to go to Caesarea 208 along with seventy horsemen 209 and two hundred spearmen 210 by 211 nine o’clock tonight, 212 23:24 and provide mounts for Paul to ride 213 so that he may be brought safely to Felix 214 the governor.” 215
Kisah Para Rasul 25:3
Konteks25:3 Requesting him to do them a favor against Paul, 216 they urged Festus 217 to summon him to Jerusalem, planning an ambush 218 to kill him along the way.
Kisah Para Rasul 25:9-11
Konteks25:9 But Festus, 219 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 220 before me there on these charges?” 221 25:10 Paul replied, 222 “I am standing before Caesar’s 223 judgment seat, 224 where I should be tried. 225 I have done nothing wrong 226 to the Jews, as you also know very well. 227 25:11 If then I am in the wrong 228 and have done anything that deserves death, I am not trying to escape dying, 229 but if not one of their charges against me is true, 230 no one can hand me over to them. 231 I appeal to Caesar!” 232
Kisah Para Rasul 27:42-44
Konteks27:42 Now the soldiers’ plan was to kill the prisoners 233 so that none of them would escape by swimming away. 234 27:43 But the centurion, 235 wanting to save Paul’s life, 236 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 237 27:44 and the rest were to follow, 238 some on planks 239 and some on pieces of the ship. 240 And in this way 241 all were brought safely to land.
Mazmur 34:19
Konteks34:19 The godly 242 face many dangers, 243
but the Lord saves 244 them 245 from each one of them.
Mazmur 37:32-33
Konteks37:32 Evil men set an ambush for the godly
and try to kill them. 246
37:33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law. 247
Mazmur 37:2
Konteks37:2 For they will quickly dry up like grass,
and wither away like plants. 248
Kolose 1:8-10
Konteks1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 249 have not ceased praying for you and asking God 250 to fill 251 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 252 worthily of the Lord and please him in all respects 253 – bearing fruit in every good deed, growing in the knowledge of God,
Kolose 4:8-10
Konteks4:8 I sent him to you for this very purpose, that you may know how we are doing 254 and that he may encourage your hearts. 4:9 I sent him 255 with Onesimus, the faithful and dear brother, who is one of you. 256 They will tell 257 you about everything here.
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).
Kolose 1:23-26
Konteks1:23 if indeed you remain in the faith, established and firm, 258 without shifting 259 from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.
1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship 260 from God – given to me for you – in order to complete 261 the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.
Kolose 1:2
Konteks1:2 to the saints, the faithful 262 brothers and sisters 263 in Christ, at Colossae. Grace and peace to you 264 from God our Father! 265
Titus 3:11
Konteks3:11 You know 266 that such a person is twisted by sin 267 and is conscious of it himself. 268
Titus 1:16
Konteks1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.
Titus 1:1
Konteks1:1 From Paul, 269 a slave 270 of God and apostle of Jesus Christ, to further the faith 271 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
[9:23] 1 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).
[9:24] 2 tn The words “against him” are implied, as suggested by L&N 30.71.
[9:24] 3 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
[9:24] 4 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
[9:25] 5 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
[9:25] 6 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
[9:29] 7 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
[9:29] 8 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[9:30] 9 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.
[9:30] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:50] 10 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 11 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
[14:5] 12 tn Grk “So there came about an attempt” 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.
[14:5] 13 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 14 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
[14:6] 15 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 16 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
[14:6] 17 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:6] 18 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:19] 19 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:19] 20 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
[14:19] 21 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 22 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
[14:20] 23 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 24 tn Grk “And on.” 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.
[14:20] 25 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
[14:20] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:39] 26 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:39] 27 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[16:39] 28 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
[17:10] 29 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
[17:10] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 30 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
[17:10] 31 sn See the note on synagogue in 6:9.
[17:14] 32 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 33 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[18:10] 34 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
[18:12] 36 sn Gallio was proconsul of Achaia from
[18:12] 37 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 38 sn Achaia was a Roman province created in 146
[18:12] 39 tn Grk “with one accord.”
[18:12] 40 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
[18:12] 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. So this was a very public event.
[18:13] 42 tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
[18:14] 43 tn Grk “about to open his mouth” (an idiom).
[18:14] 44 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] 45 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] 46 tn Grk “accepting your complaint, O Jews.”
[18:15] 48 tn Grk “see to it” (an idiom).
[18:15] 49 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 50 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
[18:16] 51 sn See the note on the term judgment seat in 18:12.
[19:28] 52 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.
[19:28] 53 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 54 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
[19:28] 55 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[19:28] 56 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:29] 57 tn Grk “And the.” 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.
[19:29] 58 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
[19:29] 59 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 60 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
[19:29] 61 tn Grk “to the theater with one accord.”
[19:30] 62 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
[19:31] 63 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 64 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 65 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[19:31] 66 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
[19:32] 67 tn Or “had assembled.”
[19:33] 68 tn Or “Some of the crowd gave instructions to.”
[19:33] 69 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
[19:33] 70 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
[19:33] 72 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
[19:33] 73 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
[19:34] 74 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 75 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 76 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
[19:34] 77 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
[19:35] 78 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 79 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 80 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 81 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:35] 82 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:35] sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
[19:36] 83 tn Grk “these things.”
[19:36] 84 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
[19:36] 85 tn Grk “it is necessary that you be quiet.”
[19:36] 86 tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
[19:37] 87 tn Or perhaps, “desecrators of temples.”
[19:37] 88 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
[19:38] 89 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 90 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
[19:38] 91 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
[19:39] 92 tn Or “anything more than this.”
[19:39] 94 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
[19:40] 95 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 96 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
[19:40] 97 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
[19:40] 98 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
[19:41] 99 tn Grk “And after.” 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.
[19:41] 100 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 101 tn Grk “these things.”
[19:41] 102 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
[21:28] 103 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
[21:28] 104 sn The law refers to the law of Moses.
[21:28] 105 tn Grk “this place.”
[21:28] sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
[21:28] 106 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[21:28] 107 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
[21:28] 108 tn Or “and has defiled this holy place.”
[21:28] sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
[21:29] 110 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:29] sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
[21:30] 111 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 112 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
[21:30] 113 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
[21:30] 114 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 116 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 117 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 118 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[21:31] 119 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 120 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 121 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
[21:32] 122 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
[21:32] 123 sn See the note on the word centurion in 10:1.
[21:32] 124 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 125 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 126 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 127 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
[21:33] 128 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 130 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 131 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
[21:33] 132 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 133 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
[21:34] 134 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 135 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”
[21:34] 136 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 137 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 138 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 139 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:35] 140 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 141 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
[21:35] 142 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 143 tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
[21:36] 144 tn The word “them” 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.
[22:21] 145 tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:22] 146 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 147 tn Grk “until this word.”
[22:22] sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.
[22:22] 148 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 149 tn Grk “and said.”
[22:22] 150 tn Grk “this one.”
[22:22] 151 tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”
[23:10] 152 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 153 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[23:10] 154 tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
[23:10] 155 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
[23:10] 156 tn Or “to go down, grab him out of their midst.”
[23:10] 157 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[23:11] 158 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 159 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] 160 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 161 tn Or “Do not be afraid.”
[23:11] 162 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 163 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.
[23:12] 164 tn Grk “when it was day.”
[23:12] 165 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
[23:12] 166 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
[23:12] 167 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[23:12] 168 tn The word “anything” 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.
[23:13] 169 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
[23:14] 170 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[23:14] 171 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 172 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
[23:14] 173 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
[23:14] 174 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 175 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 176 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 177 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
[23:15] 178 tn Grk “determine the things about him.”
[23:15] 179 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 180 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
[23:15] 181 tn The words “this place” are not in the Greek text, but are implied.
[23:16] 182 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
[23:16] 183 tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
[23:16] 184 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[23:17] 185 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:17] 186 sn See the note on the word centurion in 10:1.
[23:17] 187 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 188 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[23:18] 189 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 190 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:19] 191 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 192 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
[23:20] 194 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:21] 195 tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.
[23:21] 196 tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
[23:21] 197 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
[23:21] 198 tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.
[23:21] 199 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”
[23:21] 200 tn The word “anything” 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.
[23:21] 201 tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”
[23:22] 202 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:22] 203 tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
[23:22] 204 tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
[23:23] 205 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] 206 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] 207 sn See the note on the word centurion in 10:1.
[23:23] 208 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] 209 tn Or “cavalrymen.”
[23:23] 210 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] 212 tn Grk “from the third hour of the night.”
[23:24] 213 tn Grk “provide mounts to put Paul on.”
[23:24] sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
[23:24] 214 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in
[23:24] 215 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[25:3] 216 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] 217 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] 218 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.
[25:9] 219 sn See the note on Porcius Festus in 24:27.
[25:9] 220 tn Or “stand trial.”
[25:9] 221 tn Grk “concerning these things.”
[25:10] 223 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
[25:10] 224 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] 225 tn That is, tried by an imperial representative and subject to Roman law.
[25:10] 226 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
[25:10] 227 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.”
[25:11] 228 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
[25:11] 229 tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).
[25:11] 230 tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.
[25:11] 231 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
[25:11] 232 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:11] sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.
[27:42] 233 sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.
[27:42] 234 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
[27:43] 235 sn See the note on the word centurion in 10:1.
[27:43] 236 tn Or “wanting to rescue Paul.”
[27:43] sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.
[27:43] 237 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
[27:44] 238 tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
[27:44] 239 tn Or “boards” according to BDAG 913 s.v. σανίς.
[27:44] 240 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
[27:44] sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
[27:44] 241 tn Grk “And in this way it happened that.” 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.
[34:19] 242 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 244 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 245 tn Heb “him,” agreeing with the singular form in the preceding line.
[37:32] 246 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
[37:33] 247 tn Heb “the
[37:2] 248 tn Heb “like green vegetation.”
[1:9] 249 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 250 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 251 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 252 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 253 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[4:8] 254 tn Grk “the things concerning us.”
[4:9] 255 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
[4:9] 257 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
[1:23] 258 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
[1:23] 259 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
[1:25] 260 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 261 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[1:2] 262 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 263 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 264 tn Or “Grace to you and peace.”
[1:2] 265 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[3:11] 266 tn Grk “knowing” (as a continuation of the previous clause).
[3:11] 267 tn Grk “is perverted and is sinning.”
[3:11] 268 tn Grk “is sinning, being self-condemned.”
[1:1] 269 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 270 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 271 tn Grk “for the faith,” possibly, “in accordance with the faith.”