Kisah Para Rasul 1:26

1:26 Then ¹  they cast lots for them, and the one chosen was Matthias; ²  so he was counted with the eleven apostles. ³ 

Kisah Para Rasul 4:31

4:31 When ⁴  they had prayed, the place where they were assembled together was shaken, ⁵  and they were all filled with the Holy Spirit and began to speak ⁶  the word of God ⁷  courageously. ⁸ 

Kisah Para Rasul 7:30

7:30 “After ⁹  forty years had passed, an angel appeared to him in the desert ¹⁰  of Mount Sinai, in the flame of a burning bush. ¹¹ 

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹²  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹³ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁴  and put on your sandals.” Peter ¹⁵  did so. Then the angel ¹⁶  said to him, “Put on your cloak ¹⁷  and follow me.”

Kisah Para Rasul 12:12

12:12 When Peter ¹⁸  realized this, he went to the house of Mary, the mother of John Mark, ¹⁹  where many people had gathered together and were praying.

Kisah Para Rasul 13:31

13:31 and ²⁰  for many days he appeared to those who had accompanied ²¹  him from Galilee to Jerusalem. These ²²  are now his witnesses to the people.

Kisah Para Rasul 15:33

15:33 After ²³  they had spent some time there, ²⁴  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ²⁵  departed.

Kisah Para Rasul 17:32

17:32 Now when they heard about ²⁶  the resurrection from the dead, some began to scoff, ²⁷  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:23

18:23 After he spent ²⁸  some time there, Paul left and went through the region of Galatia ²⁹  and Phrygia, ³⁰  strengthening all the disciples.

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ³¹  Apollos was in Corinth, ³²  Paul went through the inland ³³  regions ³⁴  and came to Ephesus. ³⁵  He ³⁶  found some disciples there ³⁷ 

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ³⁸  that is, in Jesus.”

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ³⁹  them and saying farewell, ⁴⁰  he left to go to Macedonia. ⁴¹ 

Kisah Para Rasul 20:3

20:3 where he stayed ⁴²  for three months. Because the Jews had made ⁴³  a plot ⁴⁴  against him as he was intending ⁴⁵  to sail ⁴⁶  for Syria, he decided ⁴⁷  to return through Macedonia. ⁴⁸ 

Kisah Para Rasul 20:15

20:15 We set sail ⁴⁹  from there, and on the following day we arrived off Chios. ⁵⁰  The next day we approached ⁵¹  Samos, ⁵²  and the day after that we arrived at Miletus. ⁵³ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ⁵⁴  we ⁵⁵  tore ourselves away ⁵⁶  from them, we put out to sea, ⁵⁷  and sailing a straight course, ⁵⁸  we came to Cos, ⁵⁹  on the next day to Rhodes, ⁶⁰  and from there to Patara. ⁶¹ 

Kisah Para Rasul 21:19

21:19 When Paul ⁶²  had greeted them, he began to explain ⁶³  in detail ⁶⁴  what God ⁶⁵  had done among the Gentiles through his ministry.

Kisah Para Rasul 21:40

21:40 When the commanding officer ⁶⁶  had given him permission, ⁶⁷  Paul stood ⁶⁸  on the steps and gestured ⁶⁹  to the people with his hand. When they had become silent, ⁷⁰  he addressed ⁷¹  them in Aramaic, ⁷² 

Kisah Para Rasul 22:17

22:17 When ⁷³  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁷⁴ 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ⁷⁵  was listening to him until he said this. ⁷⁶  Then ⁷⁷  they raised their voices and shouted, ⁷⁸  “Away with this man ⁷⁹  from the earth! For he should not be allowed to live!” ⁸⁰ 

Kisah Para Rasul 24:15

24:15 I have ⁸¹  a hope in God (a hope ⁸²  that ⁸³  these men ⁸⁴  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁸⁵ 

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁸⁶  arrived with his wife Drusilla, ⁸⁷  who was Jewish, he sent for Paul and heard him speak ⁸⁸  about faith in Christ Jesus. ⁸⁹ 

Kisah Para Rasul 24:27

24:27 After two years ⁹⁰  had passed, Porcius Festus ⁹¹  succeeded Felix, ⁹²  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁹³ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁹⁴  bringing many serious ⁹⁵  charges that they were not able to prove. ⁹⁶ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ⁹⁷  Festus ⁹⁸  replied, “You have appealed to Caesar; ⁹⁹  to Caesar ¹⁰⁰  you will go!” ¹⁰¹ 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ¹⁰²  and Bernice came with great pomp ¹⁰³  and entered the audience hall, ¹⁰⁴  along with the senior military officers ¹⁰⁵  and the prominent men of the city. When Festus ¹⁰⁶  gave the order, ¹⁰⁷  Paul was brought in.

Kisah Para Rasul 26:23

26:23 that ¹⁰⁸  the Christ ¹⁰⁹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹¹⁰  and to the Gentiles.” ¹¹¹ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ¹¹²  “This man is not doing anything deserving ¹¹³  death or imprisonment.”

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ¹¹⁴  because the fast ¹¹⁵  was already over, ¹¹⁶  Paul advised them, ¹¹⁷ 

Kisah Para Rasul 27:17

27:17 After the crew ¹¹⁸  had hoisted it aboard, ¹¹⁹  they used supports ¹²⁰  to undergird the ship. Fearing they would run aground ¹²¹  on the Syrtis, ¹²²  they lowered the sea anchor, ¹²³  thus letting themselves be driven along.

[1:26]  ¹ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ² tn Grk “and the lot fell on Matthias.”

[1:26]  ³ tn Or “he was counted as one of the apostles along with the eleven.”

[4:31]  ⁴ 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.

[4:31]  ⁵ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁶ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁷ tn Or “speak God’s message.”

[4:31]  ⁸ tn Or “with boldness.”

[7:30]  ⁹ 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]  ¹⁰ tn Or “wilderness.”

[7:30]  ¹¹ sn An allusion to Exod 3:2.

[8:13]  ¹² tn Or “he kept close company with.”

[8:13]  ¹³ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[12:8]  ¹⁴ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁵ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁷ tn Or “outer garment.”

[12:12]  ¹⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ¹⁹ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[13:31]  ²⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ²¹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ²² tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[15:33]  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.

[15:33]  ²⁴ tn The word “there” is not in the Greek text, but is implied.

[16:40]  ²⁵ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:32]  ²⁶ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²⁷ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:23]  ²⁸ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ²⁹ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ³⁰ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[19:1]  ³¹ tn Grk “It happened that while.” 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.

[19:1]  ³² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ³³ tn Or “interior.”

[19:1]  ³⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ³⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ³⁶ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ³⁷ tn The word “there” is not in the Greek text but is implied.

[19:4]  ³⁸ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[20:1]  ³⁹ tn Or “exhorting.”

[20:1]  ⁴⁰ tn Or “and taking leave of them.”

[20:1]  ⁴¹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:3]  ⁴² tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁴³ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁴⁴ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁴⁵ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁴⁶ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ⁴⁷ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁴⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[20:15]  ⁴⁹ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ⁵⁰ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ⁵¹ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ⁵² sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁵³ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[21:1]  ⁵⁴ tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ⁵⁵ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ⁵⁶ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ⁵⁷ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ⁵⁸ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ⁵⁹ sn Cos was an island in the Aegean Sea.

[21:1]  ⁶⁰ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ⁶¹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:19]  ⁶² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁶³ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁶⁴ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ⁶⁵ sn Note how Paul credited God with the success of his ministry.

[21:40]  ⁶⁶ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ⁶⁷ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁶⁸ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁶⁹ tn Or “motioned.”

[21:40]  ⁷⁰ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ⁷¹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ⁷² tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:17]  ⁷³ tn Grk “It happened to me 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.

[22:17]  ⁷⁴ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:22]  ⁷⁵ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁷⁶ 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]  ⁷⁷ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁷⁸ tn Grk “and said.”

[22:22]  ⁷⁹ tn Grk “this one.”

[22:22]  ⁸⁰ 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.”

[24:15]  ⁸¹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁸² sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁸³ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁸⁴ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁸⁵ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:24]  ⁸⁶ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁸⁷ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁸⁸ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁸⁹ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁹⁰ tn Grk “After a two-year period.”

[24:27]  ⁹¹ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁹² tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁹³ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:7]  ⁹⁴ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁹⁵ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁹⁶ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:12]  ⁹⁷ tn That is, with his advisers.

[25:12]  ⁹⁸ sn See the note on Porcius Festus in 24:27.

[25:12]  ⁹⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁰⁰ tn Or “to the emperor.”

[25:12]  ¹⁰¹ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:23]  ¹⁰² sn See the note on King Agrippa in 25:13.

[25:23]  ¹⁰³ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ¹⁰⁴ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ¹⁰⁵ tn Grk “the chiliarchs” (officers 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.

[25:23]  ¹⁰⁶ sn See the note on Porcius Festus in 24:27.

[25:23]  ¹⁰⁷ tn Grk “and Festus ordering, Paul was brought in.” 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. The participle κελεύσαντος (keleusanto") has been taken temporally.

[26:23]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹¹¹ 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.

[26:31]  ¹¹² tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ¹¹³ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[27:9]  ¹¹⁴ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ¹¹⁵ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ¹¹⁶ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ¹¹⁷ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:17]  ¹¹⁸ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ¹¹⁹ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ¹²⁰ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ¹²¹ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ¹²² tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ¹²³ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.