Kisah Para Rasul 3:2

3:2 And a man lame ¹  from birth ²  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³  so he could beg for money ⁴  from those going into the temple courts. ⁵ 

Kisah Para Rasul 5:13

5:13 None of the rest dared to join them, ⁶  but the people held them in high honor. ⁷ 

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁸  the people increased greatly in number ⁹  in Egypt,

Kisah Para Rasul 7:30-31

7:30 “After ¹⁰  forty years had passed, an angel appeared to him in the desert ¹¹  of Mount Sinai, in the flame of a burning bush. ¹²  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 8:29-30

8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ¹³  to it ¹⁴  and heard the man ¹⁵  reading Isaiah the prophet. He ¹⁶  asked him, ¹⁷  “Do you understand what you’re reading?”

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ¹⁸  Damascus, suddenly a light from heaven flashed ¹⁹  around him.

Kisah Para Rasul 10:9

10:9 About noon ²⁰  the next day, while they were on their way and approaching ²¹  the city, Peter went up on the roof ²²  to pray.

Kisah Para Rasul 13:19

13:19 After ²³  he had destroyed ²⁴  seven nations ²⁵  in the land of Canaan, he gave his people their land as an inheritance. ²⁶ 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ²⁷  he said repeatedly, ²⁸  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²⁹ 

Kisah Para Rasul 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ³⁰ 

Kisah Para Rasul 14:18

14:18 Even by saying ³¹  these things, they scarcely persuaded ³²  the crowds not to offer sacrifice to them.

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ³³  and singing hymns to God, ³⁴  and the rest of ³⁵  the prisoners were listening to them.

Kisah Para Rasul 19:26-27

19:26 And you see and hear that this Paul has persuaded ³⁶  and turned away ³⁷  a large crowd, ³⁸  not only in Ephesus ³⁹  but in practically all of the province of Asia, ⁴⁰  by saying ⁴¹  that gods made by hands are not gods at all. ⁴²  19:27 There is danger not only that this business of ours will come into disrepute, ⁴³  but also that the temple of the great goddess Artemis ⁴⁴  will be regarded as nothing, ⁴⁵  and she whom all the province of Asia ⁴⁶  and the world worship will suffer the loss of her greatness.” ⁴⁷ 

Kisah Para Rasul 21:11

21:11 He came ⁴⁸  to us, took ⁴⁹  Paul’s belt, ⁵⁰  tied ⁵¹  his own hands and feet with it, ⁵²  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁵³  to the Gentiles.’”

Kisah Para Rasul 21:26-27

21:26 Then Paul took the men the next day, ⁵⁴  and after he had purified himself ⁵⁵  along with them, he went to the temple and gave notice ⁵⁶  of the completion of the days of purification, ⁵⁷  when ⁵⁸  the sacrifice would be offered for each ⁵⁹  of them. 21:27 When the seven days were almost over, ⁶⁰  the Jews from the province of Asia ⁶¹  who had seen him in the temple area ⁶²  stirred up the whole crowd ⁶³  and seized ⁶⁴  him,

Kisah Para Rasul 21:33

21:33 Then the commanding officer ⁶⁵  came up and arrested ⁶⁶  him and ordered him to be tied up with two chains; ⁶⁷  he ⁶⁸  then asked who he was and what ⁶⁹  he had done.

Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ⁷⁰  he said ⁷¹  to the commanding officer, ⁷²  “May I say ⁷³  something to you?” The officer ⁷⁴  replied, ⁷⁵  “Do you know Greek? ⁷⁶ 

Kisah Para Rasul 22:6

22:6 As ⁷⁷  I was en route and near Damascus, ⁷⁸  about noon a very bright ⁷⁹  light from heaven ⁸⁰  suddenly flashed ⁸¹  around me.

Kisah Para Rasul 22:13

22:13 came ⁸²  to me and stood beside me ⁸³  and said to me, ‘Brother Saul, regain your sight!’ ⁸⁴  And at that very moment ⁸⁵  I looked up and saw him. ⁸⁶ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁸⁷  Stephen was shed, ⁸⁸  I myself was standing nearby, approving, ⁸⁹  and guarding the cloaks ⁹⁰  of those who were killing him.’ ⁹¹ 

Kisah Para Rasul 23:27

23:27 This man was seized ⁹²  by the Jews and they were about to kill him, ⁹³  when I came up ⁹⁴  with the detachment ⁹⁵  and rescued him, because I had learned that he was ⁹⁶  a Roman citizen. ⁹⁷ 

Kisah Para Rasul 26:28-29

26:28 Agrippa ⁹⁸  said to Paul, “In such a short time are you persuading me to become a Christian?” ⁹⁹  26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁰⁰  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁰¹ 

Kisah Para Rasul 27:7

27:7 We sailed slowly ¹⁰²  for many days and arrived with difficulty off Cnidus. ¹⁰³  Because the wind prevented us from going any farther, ¹⁰⁴  we sailed under the lee ¹⁰⁵  of Crete off Salmone. ¹⁰⁶ 

Kisah Para Rasul 27:27-28

27:27 When the fourteenth night had come, while we were being driven ¹⁰⁷  across the Adriatic Sea, ¹⁰⁸  about midnight the sailors suspected they were approaching some land. ¹⁰⁹  27:28 They took soundings ¹¹⁰  and found the water was twenty fathoms ¹¹¹  deep; when they had sailed a little farther ¹¹²  they took soundings again and found it was fifteen fathoms ¹¹³  deep.

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ¹¹⁴  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ¹¹⁵  and have gone ¹¹⁶  without food; you have eaten nothing. ¹¹⁷ 

[3:2]  ¹ tn Or “crippled.”

[3:2]  ² tn Grk “from his mother’s womb.”

[3:2]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[5:13]  ⁶ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ⁷ tn Or “the people thought very highly of them.”

[7:17]  ⁸ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁹ tn Grk “the people increased and multiplied.”

[7:30]  ¹⁰ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹¹ tn Or “wilderness.”

[7:30]  ¹² sn An allusion to Exod 3:2.

[8:30]  ¹³ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁴ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹⁵ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ¹⁶ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ¹⁷ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[9:3]  ¹⁸ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ¹⁹ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[10:9]  ²⁰ tn Grk “about the sixth hour.”

[10:9]  ²¹ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ²² sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:19]  ²³ 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.

[13:19]  ²⁴ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ²⁵ sn Seven nations. See Deut 7:1.

[13:19]  ²⁶ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:25]  ²⁷ tn Or “task.”

[13:25]  ²⁸ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²⁹ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:44]  ³⁰ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[14:18]  ³¹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ³² tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[16:25]  ³³ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ³⁴ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ³⁵ tn The words “the rest of” are not in the Greek text, but are implied.

[19:26]  ³⁶ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ³⁷ tn Or “misled.”

[19:26]  ³⁸ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ³⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁴⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁴¹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁴² tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27]  ⁴³ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁴⁴ sn Artemis was the name of 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.

[19:27]  ⁴⁵ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁴⁶ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁴⁷ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[21:11]  ⁴⁸ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴⁹ tn Grk “and taking.” This 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵⁰ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁵¹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵² tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁵³ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:26]  ⁵⁴ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ⁵⁵ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ⁵⁶ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ⁵⁷ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ⁵⁸ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ⁵⁹ tn Grk “for each one.”

[21:27]  ⁶⁰ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁶¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

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

[21:27]  ⁶² tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁶³ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁶⁴ tn Grk “and laid hands on.”

[21:33]  ⁶⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ⁶⁶ tn Grk “seized.”

[21:33]  ⁶⁷ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ⁶⁸ 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]  ⁶⁹ tn Grk “and what it is”; this has been simplified to “what.”

[21:37]  ⁷⁰ 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]  ⁷¹ tn Grk “says” (a historical present).

[21:37]  ⁷² tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁷³ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁷⁴ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁷⁵ tn Grk “said.”

[21:37]  ⁷⁶ 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.

[22:6]  ⁷⁷ tn Grk “It happened that as.” 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.

[22:6]  ⁷⁸ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ⁷⁹ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁸⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁸¹ tn Or “shone.”

[22:13]  ⁸² tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁸³ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁸⁴ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ⁸⁵ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ⁸⁶ tn Grk “I looked up to him.”

[22:20]  ⁸⁷ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁸⁸ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁸⁹ tn Grk “and approving.” This 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.

[22:20]  ⁹⁰ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁹¹ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[23:27]  ⁹² tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ⁹³ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ⁹⁴ tn Or “approached.”

[23:27]  ⁹⁵ 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.

[23:27]  ⁹⁶ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁹⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[26:28]  ⁹⁸ sn See the note on King Agrippa in 25:13.

[26:28]  ⁹⁹ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[26:29]  ¹⁰⁰ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹⁰¹ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[27:7]  ¹⁰² tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ¹⁰³ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ¹⁰⁴ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ¹⁰⁵ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ¹⁰⁶ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:27]  ¹⁰⁷ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ¹⁰⁸ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ¹⁰⁹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  ¹¹⁰ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ¹¹¹ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ¹¹² tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ¹¹³ sn Here the depth was about 90 ft (27 m).

[27:33]  ¹¹⁴ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ¹¹⁵ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ¹¹⁶ tn Or “continued.”

[27:33]  ¹¹⁷ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.