Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 4:9

4:9 if ²  we are being examined ³  today for a good deed ⁴  done to a sick man – by what means this man was healed ⁵  –

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ⁶  “Whether it is right before God to obey ⁷  you rather than God, you decide,

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ⁸  paid this amount ⁹  for the land?” Sapphira ¹⁰  said, “Yes, that much.”

Kisah Para Rasul 5:39

5:39 but if ¹¹  it is from God, you will not be able to stop them, or you may even be found ¹²  fighting against God.” He convinced them, ¹³ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹⁴ 

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ¹⁵  that he may perhaps forgive you for the intent of your heart. ¹⁶ 

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 10:18

10:18 They ¹⁷  called out to ask if Simon, known as Peter, ¹⁸  was staying there as a guest.

Kisah Para Rasul 11:17

11:17 Therefore if God ¹⁹  gave them the same gift ²⁰  as he also gave us after believing ²¹  in the Lord Jesus Christ, ²²  who was I to hinder ²³  God?”

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ²⁴  went as far as ²⁵  Phoenicia, ²⁶  Cyprus, ²⁷  and Antioch, ²⁸  speaking the message ²⁹  to no one but Jews.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ³⁰  the leaders of the synagogue ³¹  sent them a message, ³²  saying, “Brothers, ³³  if you have any message ³⁴  of exhortation ³⁵  for the people, speak it.” ³⁶ 

Kisah Para Rasul 13:33

13:33 that this promise ³⁷  God has fulfilled to us, their children, by raising ³⁸  Jesus, as also it is written in the second psalm, ‘You are my Son; ³⁹  today I have fathered you.’ ⁴⁰ 

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ⁴¹  “If ⁴²  you consider me to be a believer in the Lord, ⁴³  come and stay in my house.” And she persuaded ⁴⁴  us.

Kisah Para Rasul 17:11

17:11 These Jews ⁴⁵  were more open-minded ⁴⁶  than those in Thessalonica, ⁴⁷  for they eagerly ⁴⁸  received ⁴⁹  the message, examining ⁵⁰  the scriptures carefully every day ⁵¹  to see if these things were so.

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁵²  for him and find him, ⁵³  though he is ⁵⁴  not far from each one of us.

Kisah Para Rasul 18:14-15

18:14 But just as Paul was about to speak, ⁵⁵  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁵⁶  I would have been justified in accepting the complaint ⁵⁷  of you Jews, ⁵⁸  18:15 but since it concerns points of disagreement ⁵⁹  about words and names and your own law, settle ⁶⁰  it yourselves. I will not be ⁶¹  a judge of these things!”

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁶²  They replied, ⁶³  “No, we have not even ⁶⁴  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:38-39

19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁶⁵  against someone, the courts are open ⁶⁶  and there are proconsuls; let them bring charges against one another there. ⁶⁷  19:39 But if you want anything in addition, ⁶⁸  it will have to be settled ⁶⁹  in a legal assembly. ⁷⁰ 

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ⁷¹  so as not to spend time ⁷²  in the province of Asia, ⁷³  for he was hurrying ⁷⁴  to arrive in Jerusalem, ⁷⁵  if possible, ⁷⁶  by the day of Pentecost.

Kisah Para Rasul 21:37-38

21:37 As Paul was about to be brought into the barracks, ⁷⁷  he said ⁷⁸  to the commanding officer, ⁷⁹  “May I say ⁸⁰  something to you?” The officer ⁸¹  replied, ⁸²  “Do you know Greek? ⁸³  21:38 Then you’re not that Egyptian who started a rebellion ⁸⁴  and led the four thousand men of the ‘Assassins’ ⁸⁵  into the wilderness ⁸⁶  some time ago?” ⁸⁷ 

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁸⁸  Paul said to the centurion ⁸⁹  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁹⁰  without a proper trial?” ⁹¹ 

Kisah Para Rasul 22:27

22:27 So the commanding officer ⁹²  came and asked ⁹³  Paul, ⁹⁴  “Tell me, are you a Roman citizen?” ⁹⁵  He replied, ⁹⁶  “Yes.”

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁹⁷  and some experts in the law ⁹⁸  from the party of the Pharisees stood up ⁹⁹  and protested strongly, ¹⁰⁰  “We find nothing wrong ¹⁰¹  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:19

24:19 But there are some Jews from the province of Asia ¹⁰²  who should be here before you and bring charges, ¹⁰³  if they have anything against me.

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ¹⁰⁴  go down there ¹⁰⁵  with me, and if this man has done anything wrong, ¹⁰⁶  they may bring charges ¹⁰⁷  against him.”

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ¹⁰⁸  and have done anything that deserves death, I am not trying to escape dying, ¹⁰⁹  but if not one of their charges against me is true, ¹¹⁰  no one can hand me over to them. ¹¹¹  I appeal to Caesar!” ¹¹² 

Kisah Para Rasul 25:20

25:20 Because I was at a loss ¹¹³  how I could investigate these matters, ¹¹⁴  I asked if he were willing to go to Jerusalem and be tried ¹¹⁵  there on these charges. ¹¹⁶ 

Kisah Para Rasul 26:8

26:8 Why do you people ¹¹⁷  think ¹¹⁸  it is unbelievable ¹¹⁹  that ¹²⁰  God raises the dead?

Kisah Para Rasul 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹²¹  ‘I am Jesus whom you are persecuting.

Kisah Para Rasul 26:23

26:23 that ¹²²  the Christ ¹²³  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹²⁴  and to the Gentiles.” ¹²⁵ 

Kisah Para Rasul 26:32

26:32 Agrippa ¹²⁶  said to Festus, ¹²⁷  “This man could have been released ¹²⁸  if he had not appealed to Caesar.” ¹²⁹ 

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ¹³⁰  a bay ¹³¹  with a beach, ¹³²  where they decided to run the ship aground if they could.

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[4:9]  ² tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁴ tn Or “for an act of kindness.”

[4:9]  ⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:19]  ⁶ tn Grk “answered and said to them.”

[4:19]  ⁷ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[5:8]  ⁸ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ⁹ tn Grk “so much,” “as much as this.”

[5:8]  ¹⁰ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:39]  ¹¹ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹² tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹³ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[7:1]  ¹⁴ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[8:22]  ¹⁵ tn Or “and implore the Lord.”

[8:22]  ¹⁶ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[10:18]  ¹⁷ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

[10:18]  ¹⁸ tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[11:17]  ¹⁹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ²⁰ sn That is, the same gift of the Holy Spirit.

[11:17]  ²¹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ²³ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:19]  ²⁴ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ²⁵ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ²⁶ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ²⁷ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ²⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ²⁹ tn Grk “word.”

[13:15]  ³⁰ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ³¹ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ³² tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ³³ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ³⁴ tn Or “word.”

[13:15]  ³⁵ tn Or “encouragement.”

[13:15]  ³⁶ tn Or “give it.”

[13:33]  ³⁷ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ³⁸ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ³⁹ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁴⁰ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[16:15]  ⁴¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁴³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁴⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[17:11]  ⁴⁵ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁴⁶ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁴⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁴⁸ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁴⁹ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁵⁰ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:27]  ⁵² tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁵³ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁵⁴ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[18:14]  ⁵⁵ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁵⁹ tn Or “dispute.”

[18:15]  ⁶⁰ tn Grk “see to it” (an idiom).

[18:15]  ⁶¹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:2]  ⁶² tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁶³ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁶⁴ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:38]  ⁶⁵ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Or “anything more than this.”

[19:39]  ⁶⁹ tn Or “resolved.”

[19:39]  ⁷⁰ 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.

[20:16]  ⁷¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁷² tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁷³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ⁷⁴ tn Or “was eager.”

[20:16]  ⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁷⁶ tn Grk “if it could be to him” (an idiom).

[21:37]  ⁷⁷ 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.”

[21:37]  ⁷⁸ tn Grk “says” (a historical present).

[21:37]  ⁷⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁸⁰ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁸¹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁸² tn Grk “said.”

[21:37]  ⁸³ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  ⁸⁴ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ⁸⁵ tn Grk “of the Sicarii.”

[21:38]  sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

[21:38]  ⁸⁶ tn Or “desert.”

[21:38]  ⁸⁷ tn Grk “before these days.”

[22:25]  ⁸⁸ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁸⁹ sn See the note on the word centurion in 10:1.

[22:25]  ⁹⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁹¹ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[22:27]  ⁹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ⁹³ tn Grk “and said to.”

[22:27]  ⁹⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ⁹⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁹⁶ tn Grk “He said.”

[23:9]  ⁹⁷ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁹⁸ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁹⁹ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹⁰⁰ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹⁰¹ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:19]  ¹⁰² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ¹⁰³ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[25:5]  ¹⁰⁴ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹⁰⁵ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹⁰⁶ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ¹⁰⁷ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:11]  ¹⁰⁸ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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.

[25:20]  ¹¹³ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ¹¹⁴ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ¹¹⁵ tn Or “stand trial.”

[25:20]  ¹¹⁶ tn Grk “on these things.”

[26:8]  ¹¹⁷ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ¹¹⁸ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ¹¹⁹ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ¹²⁰ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:15]  ¹²¹ tn Grk “said.”

[26:23]  ¹²² tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹²³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹²⁴ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹²⁵ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:32]  ¹²⁶ sn See the note on King Agrippa in 25:13.

[26:32]  ¹²⁷ sn See the note on Porcius Festus in 24:27.

[26:32]  ¹²⁸ tn Or “set free.”

[26:32]  ¹²⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32]  sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.

[27:39]  ¹³⁰ tn Or “observed,” “saw.”

[27:39]  ¹³¹ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ¹³² sn A beach would refer to a smooth sandy beach suitable for landing.