Kisah Para Rasul 19:28-41
Konteks19:28 When 1 they heard 2 this they became enraged 3 and began to shout, 4 “Great is Artemis 5 of the Ephesians!” 19:29 The 6 city was filled with the uproar, 7 and the crowd 8 rushed to the theater 9 together, 10 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, 11 the disciples would not let him. 19:31 Even some of the provincial authorities 12 who were his friends sent 13 a message 14 to him, urging him not to venture 15 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. 16 19:33 Some of the crowd concluded 17 it was about 18 Alexander because the Jews had pushed him to the front. 19 Alexander, gesturing 20 with his hand, was wanting to make a defense 21 before the public assembly. 22 19:34 But when they recognized 23 that he was a Jew, they all shouted in unison, 24 “Great is Artemis 25 of the Ephesians!” for about two hours. 26 19:35 After the city secretary 27 quieted the crowd, he said, “Men of Ephesus, what person 28 is there who does not know that the city of the Ephesians is the keeper 29 of the temple of the great Artemis 30 and of her image that fell from heaven? 31 19:36 So because these facts 32 are indisputable, 33 you must keep quiet 34 and not do anything reckless. 35 19:37 For you have brought these men here who are neither temple robbers 36 nor blasphemers of our goddess. 37 19:38 If then Demetrius and the craftsmen who are with him have a complaint 38 against someone, the courts are open 39 and there are proconsuls; let them bring charges against one another there. 40 19:39 But if you want anything in addition, 41 it will have to be settled 42 in a legal assembly. 43 19:40 For 44 we are in danger of being charged with rioting 45 today, since there is no cause we can give to explain 46 this disorderly gathering.” 47 19:41 After 48 he had said 49 this, 50 he dismissed the assembly. 51
Kisah Para Rasul 21:28-36
Konteks21:28 shouting, “Men of Israel, 52 help! This is the man who teaches everyone everywhere against our people, our law, 53 and this sanctuary! 54 Furthermore 55 he has brought Greeks into the inner courts of the temple 56 and made this holy place ritually unclean!” 57 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 58 they assumed Paul had brought him into the inner temple courts.) 59 21:30 The whole city was stirred up, 60 and the people rushed together. 61 They seized 62 Paul and dragged him out of the temple courts, 63 and immediately the doors were shut. 21:31 While they were trying 64 to kill him, a report 65 was sent up 66 to the commanding officer 67 of the cohort 68 that all Jerusalem was in confusion. 69 21:32 He 70 immediately took 71 soldiers and centurions 72 and ran down to the crowd. 73 When they saw 74 the commanding officer 75 and the soldiers, they stopped beating 76 Paul. 21:33 Then the commanding officer 77 came up and arrested 78 him and ordered him to be tied up with two chains; 79 he 80 then asked who he was and what 81 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 82 and when the commanding officer 83 was unable 84 to find out the truth 85 because of the disturbance, 86 he ordered Paul 87 to be brought into the barracks. 88 21:35 When he came to the steps, Paul 89 had to be carried 90 by the soldiers because of the violence 91 of the mob, 21:36 for a crowd of people 92 followed them, 93 screaming, “Away with him!”
Kisah Para Rasul 22:21-22
Konteks22:21 Then 94 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 95 was listening to him until he said this. 96 Then 97 they raised their voices and shouted, 98 “Away with this man 99 from the earth! For he should not be allowed to live!” 100
Kisah Para Rasul 23:10-24
Konteks23:10 When the argument became 101 so great the commanding officer 102 feared that they would tear Paul to pieces, 103 he ordered the detachment 104 to go down, take him away from them by force, 105 and bring him into the barracks. 106
23:11 The following night the Lord 107 stood near 108 Paul 109 and said, “Have courage, 110 for just as you have testified about me in Jerusalem, 111 so you must also testify in Rome.” 112
23:12 When morning came, 113 the Jews formed 114 a conspiracy 115 and bound themselves with an oath 116 not to eat or drink anything 117 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 118 23:14 They 119 went 120 to the chief priests 121 and the elders and said, “We have bound ourselves with a solemn oath 122 not to partake 123 of anything until we have killed Paul. 23:15 So now you and the council 124 request the commanding officer 125 to bring him down to you, as if you were going to determine 126 his case 127 by conducting a more thorough inquiry. 128 We are ready to kill him 129 before he comes near this place.” 130
23:16 But when the son of Paul’s sister heard about the ambush, 131 he came and entered 132 the barracks 133 and told Paul. 23:17 Paul called 134 one of the centurions 135 and said, “Take this young man to the commanding officer, 136 for he has something to report to him.” 23:18 So the centurion 137 took him and brought him to the commanding officer 138 and said, “The prisoner Paul called 139 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 140 took him by the hand, withdrew privately, and asked, “What is it that you want 141 to report to me?” 23:20 He replied, 142 “The Jews have agreed to ask you to bring Paul down to the council 143 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 144 because more than forty of them 145 are lying in ambush 146 for him. They 147 have bound themselves with an oath 148 not to eat or drink anything 149 until they have killed him, and now they are ready, waiting for you to agree to their request.” 150 23:22 Then the commanding officer 151 sent the young man away, directing him, 152 “Tell no one that you have reported 153 these things to me.” 23:23 Then 154 he summoned 155 two of the centurions 156 and said, “Make ready two hundred soldiers to go to Caesarea 157 along with seventy horsemen 158 and two hundred spearmen 159 by 160 nine o’clock tonight, 161 23:24 and provide mounts for Paul to ride 162 so that he may be brought safely to Felix 163 the governor.” 164
Kisah Para Rasul 25:3
Konteks25:3 Requesting him to do them a favor against Paul, 165 they urged Festus 166 to summon him to Jerusalem, planning an ambush 167 to kill him along the way.
Kisah Para Rasul 25:9-11
Konteks25:9 But Festus, 168 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 169 before me there on these charges?” 170 25:10 Paul replied, 171 “I am standing before Caesar’s 172 judgment seat, 173 where I should be tried. 174 I have done nothing wrong 175 to the Jews, as you also know very well. 176 25:11 If then I am in the wrong 177 and have done anything that deserves death, I am not trying to escape dying, 178 but if not one of their charges against me is true, 179 no one can hand me over to them. 180 I appeal to Caesar!” 181
Kisah Para Rasul 27:42-44
Konteks27:42 Now the soldiers’ plan was to kill the prisoners 182 so that none of them would escape by swimming away. 183 27:43 But the centurion, 184 wanting to save Paul’s life, 185 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 186 27:44 and the rest were to follow, 187 some on planks 188 and some on pieces of the ship. 189 And in this way 190 all were brought safely to land.
[19:28] 1 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] 2 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 3 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] 4 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] 5 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] 6 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] 7 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] 8 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 9 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] 10 tn Grk “to the theater with one accord.”
[19:30] 11 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] 12 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 13 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 14 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] 15 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] 16 tn Or “had assembled.”
[19:33] 17 tn Or “Some of the crowd gave instructions to.”
[19:33] 18 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] 19 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] 21 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] 22 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] 23 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 24 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 25 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] 26 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] 27 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 28 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 29 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 30 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] 31 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] 32 tn Grk “these things.”
[19:36] 33 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] 34 tn Grk “it is necessary that you be quiet.”
[19:36] 35 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] 36 tn Or perhaps, “desecrators of temples.”
[19:37] 37 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] 38 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 39 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] 40 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] 41 tn Or “anything more than this.”
[19:39] 43 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] 44 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 45 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] 46 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] 47 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] 48 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] 49 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 50 tn Grk “these things.”
[19:41] 51 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] 52 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] 53 sn The law refers to the law of Moses.
[21:28] 54 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] 55 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] 56 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] 57 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] 59 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] 60 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 61 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] 62 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] 63 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 65 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 66 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] 67 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] 68 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 69 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 70 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] 71 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] 72 sn See the note on the word centurion in 10:1.
[21:32] 73 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 74 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 75 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 76 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] 77 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 79 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 80 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] 81 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 82 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] 83 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 84 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] 85 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 86 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 87 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 88 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] 89 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 90 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] 91 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 92 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] 93 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] 94 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] 95 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 96 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] 97 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 100 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] 101 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 102 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] 103 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] 104 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] 105 tn Or “to go down, grab him out of their midst.”
[23:10] 106 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] 107 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 108 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] 109 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 110 tn Or “Do not be afraid.”
[23:11] 111 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 112 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] 113 tn Grk “when it was day.”
[23:12] 114 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] 115 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] 116 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] 117 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] 118 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] 119 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] 120 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 121 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] 122 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] 123 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 124 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 125 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 126 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] 127 tn Grk “determine the things about him.”
[23:15] 128 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 129 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] 130 tn The words “this place” are not in the Greek text, but are implied.
[23:16] 131 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
[23:16] 132 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] 133 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] 134 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] 135 sn See the note on the word centurion in 10:1.
[23:17] 136 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 137 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[23:18] 138 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 139 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:19] 140 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 141 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] 143 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:21] 144 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] 145 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] 146 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
[23:21] 147 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] 148 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] 149 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] 150 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] 151 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:22] 152 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] 153 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] 154 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] 155 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] 156 sn See the note on the word centurion in 10:1.
[23:23] 157 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] 158 tn Or “cavalrymen.”
[23:23] 159 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] 161 tn Grk “from the third hour of the night.”
[23:24] 162 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] 163 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] 164 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[25:3] 165 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] 166 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] 167 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] 168 sn See the note on Porcius Festus in 24:27.
[25:9] 169 tn Or “stand trial.”
[25:9] 170 tn Grk “concerning these things.”
[25:10] 172 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
[25:10] 173 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] 174 tn That is, tried by an imperial representative and subject to Roman law.
[25:10] 175 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
[25:10] 176 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] 177 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
[25:11] 178 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] 179 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] 180 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] 181 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] 182 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] 183 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
[27:43] 184 sn See the note on the word centurion in 10:1.
[27:43] 185 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] 186 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
[27:44] 187 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] 188 tn Or “boards” according to BDAG 913 s.v. σανίς.
[27:44] 189 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] 190 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.
