Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹  the God of our forefathers, ²  has glorified ³  his servant ⁴  Jesus, whom you handed over and rejected ⁵  in the presence of Pilate after he had decided ⁶  to release him.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ⁷  of Peter and John, and discovered ⁸  that they were uneducated ⁹  and ordinary ¹⁰  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹¹  God for what had happened.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹²  days, when the disciples were growing in number, ¹³  a complaint arose on the part of the Greek-speaking Jews ¹⁴  against the native Hebraic Jews, ¹⁵  because their widows ¹⁶  were being overlooked ¹⁷  in the daily distribution of food. ¹⁸ 

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ¹⁹  of the Freedmen (as it was called), ²⁰  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ²¹  stood up and argued with Stephen.

Kisah Para Rasul 7:8

7:8 Then God ²²  gave Abraham ²³  the covenant ²⁴  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ²⁵  and Isaac became the father of ²⁶  Jacob, and Jacob of the twelve patriarchs. ²⁷ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ²⁸  in Damascus, so that if he found any who belonged to the Way, ²⁹  either men or women, he could bring them as prisoners ³⁰  to Jerusalem. ³¹ 

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ³²  knelt down, ³³  and prayed. Turning ³⁴  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ³⁵ 

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ³⁶  it is unlawful ³⁷  for a Jew ³⁸  to associate with or visit a Gentile, ³⁹  yet God has shown me that I should call no person ⁴⁰  defiled or ritually unclean. ⁴¹ 

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ⁴²  So now we are all here in the presence of God ⁴³  to listen ⁴⁴  to everything the Lord has commanded you to say to us.” ⁴⁵ 

Kisah Para Rasul 13:11

13:11 Now ⁴⁶  look, the hand of the Lord is against ⁴⁷  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁴⁸  and darkness came over ⁴⁹  him, and he went around seeking people ⁵⁰  to lead him by the hand.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁵¹  had broken up, ⁵²  many of the Jews and God-fearing proselytes ⁵³  followed Paul and Barnabas, who were speaking with them and were persuading ⁵⁴  them ⁵⁵  to continue ⁵⁶  in the grace of God.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁵⁷  with them, the church ⁵⁸  appointed Paul and Barnabas and some others from among them to go up to meet with ⁵⁹  the apostles and elders in Jerusalem ⁶⁰  about this point of disagreement. ⁶¹ 

Kisah Para Rasul 15:7

15:7 After there had been much debate, ⁶²  Peter stood up and said to them, “Brothers, you know that some time ago ⁶³  God chose ⁶⁴  me to preach to the Gentiles so they would hear the message ⁶⁵  of the gospel ⁶⁶  and believe. ⁶⁷ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁶⁸  and turned ⁶⁹  and said to the spirit, “I command you in the name of Jesus Christ ⁷⁰  to come out of her!” And it came out of her at once. ⁷¹ 

Kisah Para Rasul 17:5-6

17:5 But the Jews became jealous, ⁷²  and gathering together some worthless men from the rabble in the marketplace, ⁷³  they formed a mob ⁷⁴  and set the city in an uproar. ⁷⁵  They attacked Jason’s house, ⁷⁶  trying to find Paul and Silas ⁷⁷  to bring them out to the assembly. ⁷⁸  17:6 When they did not find them, they dragged ⁷⁹  Jason and some of the brothers before the city officials, ⁸⁰  screaming, “These people who have stirred up trouble ⁸¹  throughout the world ⁸²  have come here too,

Kisah Para Rasul 18:25

18:25 He had been instructed in ⁸³  the way of the Lord, and with great enthusiasm ⁸⁴  he spoke and taught accurately the facts ⁸⁵  about Jesus, although he knew ⁸⁶  only the baptism of John.

Kisah Para Rasul 19:35

19:35 After the city secretary ⁸⁷  quieted the crowd, he said, “Men of Ephesus, what person ⁸⁸  is there who does not know that the city of the Ephesians is the keeper ⁸⁹  of the temple of the great Artemis ⁹⁰  and of her image that fell from heaven? ⁹¹ 

Kisah Para Rasul 20:35

20:35 By all these things, ⁹²  I have shown you that by working in this way we must help ⁹³  the weak, ⁹⁴  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁹⁵ 

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁹⁶  that you have been a judge over this nation for many years, I confidently make my defense. ⁹⁷ 

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁹⁸  and have done anything that deserves death, I am not trying to escape dying, ⁹⁹  but if not one of their charges against me is true, ¹⁰⁰  no one can hand me over to them. ¹⁰¹  I appeal to Caesar!” ¹⁰² 

Kisah Para Rasul 25:16

25:16 I answered them ¹⁰³  that it was not the custom of the Romans to hand over anyone ¹⁰⁴  before the accused had met his accusers face to face ¹⁰⁵  and had been given ¹⁰⁶  an opportunity to make a defense against the accusation. ¹⁰⁷ 

[3:13]  ¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ² tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁵ tn Or “denied,” “disowned.”

[3:13]  ⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[4:13]  ⁷ tn Or “courage.”

[4:13]  ⁸ tn Or “and found out.”

[4:13]  ⁹ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹⁰ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:21]  ¹¹ tn Or “glorifying.”

[6:1]  ¹² tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹³ tn Grk “were multiplying.”

[6:1]  ¹⁴ 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.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁵ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁶ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁷ tn Or “neglected.”

[6:1]  ¹⁸ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:9]  ¹⁹ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ²⁰ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ²¹ 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.

[7:8]  ²² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ²³ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ²⁴ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ²⁵ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ²⁶ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ²⁷ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[9:2]  ²⁸ sn See the note on synagogue in 6:9.

[9:2]  ²⁹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³¹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:40]  ³² tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ³³ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ³⁴ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

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

[10:28]  ³⁶ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ³⁷ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ³⁸ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ³⁹ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁴⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁴¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[10:33]  ⁴² tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁴³ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁴⁴ tn Or “to hear everything.”

[10:33]  ⁴⁵ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[13:11]  ⁴⁶ tn Grk “And now.” 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.

[13:11]  ⁴⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ⁴⁸ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁴⁹ tn Grk “fell on.”

[13:11]  ⁵⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:43]  ⁵¹ sn See the note on synagogue in 6:9.

[13:43]  ⁵² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁵³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁵⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁵⁵ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁵⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:2]  ⁵⁷ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁵⁸ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁵⁹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁶¹ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:7]  ⁶² tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁶³ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ⁶⁴ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ⁶⁵ tn Or “word.”

[15:7]  ⁶⁶ tn Or “of the good news.”

[15:7]  ⁶⁷ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[16:18]  ⁶⁸ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁶⁹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁷⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁷¹ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:5]  ⁷² tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁷³ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁷⁴ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁷⁵ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁷⁶ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁷⁷ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁷⁸ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ⁷⁹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁸⁰ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁸¹ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁸² tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[18:25]  ⁸³ tn Or “had been taught.”

[18:25]  ⁸⁴ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁸⁵ tn Grk “the things.”

[18:25]  ⁸⁶ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[19:35]  ⁸⁷ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁸⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁸⁹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁹⁰ 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]  ⁹¹ 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.

[20:35]  ⁹² sn The expression By all these things means “In everything I did.”

[20:35]  ⁹³ tn Or “must assist.”

[20:35]  ⁹⁴ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁹⁵ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[24:10]  ⁹⁶ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ⁹⁷ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[25:11]  ⁹⁸ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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.

[25:16]  ¹⁰³ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ¹⁰⁴ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ¹⁰⁵ tn Or “has met his accusers in person.”

[25:16]  ¹⁰⁶ tn Grk “and receives.”

[25:16]  ¹⁰⁷ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”