Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 1:10

1:10 As ⁸  they were still staring into the sky while he was going, suddenly ⁹  two men in white clothing stood near them

Kisah Para Rasul 1:15

1:15 In those days ¹⁰  Peter stood up among the believers ¹¹  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹²  went to their fellow believers ¹³  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:24

5:24 Now when the commander ¹⁴  of the temple guard ¹⁵  and the chief priests heard this report, ¹⁶  they were greatly puzzled concerning it, ¹⁷  wondering what this could ¹⁸  be.

Kisah Para Rasul 5:31

5:31 God exalted him ¹⁹  to his right hand as Leader ²⁰  and Savior, to give repentance to Israel and forgiveness of sins. ²¹ 

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ²²  and the name of Jesus Christ, ²³  they began to be baptized, ²⁴  both men and women.

Kisah Para Rasul 9:18

9:18 Immediately ²⁵  something like scales ²⁶  fell from his eyes, and he could see again. He ²⁷  got up and was baptized,

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ²⁸  and was causing consternation ²⁹  among the Jews who lived in Damascus by proving ³⁰  that Jesus ³¹  is the Christ. ³² 

Kisah Para Rasul 10:9

10:9 About noon ³³  the next day, while they were on their way and approaching ³⁴  the city, Peter went up on the roof ³⁵  to pray.

Kisah Para Rasul 10:11

10:11 He ³⁶  saw heaven ³⁷  opened ³⁸  and an object something like a large sheet ³⁹  descending, ⁴⁰  being let down to earth ⁴¹  by its four corners.

Kisah Para Rasul 12:12

12:12 When Peter ⁴²  realized this, he went to the house of Mary, the mother of John Mark, ⁴³  where many people had gathered together and were praying.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁴⁴  and listened to Barnabas and Paul while they explained all the miraculous signs ⁴⁵  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 15:16

15:16 ‘After this ⁴⁶  I ⁴⁷  will return,

and I will rebuild the fallen tent ⁴⁸  of David;

I will rebuild its ruins and restore ⁴⁹  it,

Kisah Para Rasul 15:25

15:25 we have unanimously ⁵⁰  decided ⁵¹  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 16:4

16:4 As they went through the towns, ⁵²  they passed on ⁵³  the decrees that had been decided on by the apostles and elders in Jerusalem ⁵⁴  for the Gentile believers ⁵⁵  to obey. ⁵⁶ 

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ⁵⁷  “These men are servants ⁵⁸  of the Most High God, who are proclaiming to you the way ⁵⁹  of salvation.” ⁶⁰ 

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁶¹  were Roman citizens ⁶² 

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁶³  at once, during the night. When they arrived, ⁶⁴  they went to the Jewish synagogue. ⁶⁵ 

Kisah Para Rasul 17:17

17:17 So he was addressing ⁶⁶  the Jews and the God-fearing Gentiles ⁶⁷  in the synagogue, ⁶⁸  and in the marketplace every day ⁶⁹  those who happened to be there.

Kisah Para Rasul 19:22

19:22 So after sending ⁷⁰  two of his assistants, ⁷¹  Timothy and Erastus, to Macedonia, ⁷²  he himself stayed on for a while in the province of Asia. ⁷³ 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ⁷⁴  it was about ⁷⁵  Alexander because the Jews had pushed him to the front. ⁷⁶  Alexander, gesturing ⁷⁷  with his hand, was wanting to make a defense ⁷⁸  before the public assembly. ⁷⁹ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ⁸⁰  the Jews from the province of Asia ⁸¹  who had seen him in the temple area ⁸²  stirred up the whole crowd ⁸³  and seized ⁸⁴  him,

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ⁸⁵  and the people rushed together. ⁸⁶  They seized ⁸⁷  Paul and dragged him out of the temple courts, ⁸⁸  and immediately the doors were shut.

Kisah Para Rasul 21:38

21:38 Then you’re not that Egyptian who started a rebellion ⁸⁹  and led the four thousand men of the ‘Assassins’ ⁹⁰  into the wilderness ⁹¹  some time ago?” ⁹² 

Kisah Para Rasul 22:24

22:24 the commanding officer ⁹³  ordered Paul ⁹⁴  to be brought back into the barracks. ⁹⁵  He told them ⁹⁶  to interrogate Paul ⁹⁷  by beating him with a lash ⁹⁸  so that he could find out the reason the crowd ⁹⁹  was shouting at Paul ¹⁰⁰  in this way.

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ¹⁰¹  and for this reason he sent for Paul ¹⁰²  as often as possible ¹⁰³  and talked ¹⁰⁴  with him.

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ¹⁰⁵  go down there ¹⁰⁶  with me, and if this man has done anything wrong, ¹⁰⁷  they may bring charges ¹⁰⁸  against him.”

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ¹⁰⁹  I did not postpone the case, ¹¹⁰  but the next day I sat ¹¹¹  on the judgment seat ¹¹²  and ordered the man to be brought.

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ¹¹³  said to Paul, “You have permission ¹¹⁴  to speak for yourself.” Then Paul held out his hand ¹¹⁵  and began his defense: ¹¹⁶ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ¹¹⁷  “This man is not doing anything deserving ¹¹⁸  death or imprisonment.”

Kisah Para Rasul 27:3

27:3 The next day we put in ¹¹⁹  at Sidon, ¹²⁰  and Julius, treating Paul kindly, ¹²¹  allowed him to go to his friends so they could provide him with what he needed. ¹²² 

Kisah Para Rasul 27:27-28

27:27 When the fourteenth night had come, while we were being driven ¹²³  across the Adriatic Sea, ¹²⁴  about midnight the sailors suspected they were approaching some land. ¹²⁵  27:28 They took soundings ¹²⁶  and found the water was twenty fathoms ¹²⁷  deep; when they had sailed a little farther ¹²⁸  they took soundings again and found it was fifteen fathoms ¹²⁹  deep.

Kisah Para Rasul 28:18

28:18 When ¹³⁰  they had heard my case, ¹³¹  they wanted to release me, ¹³²  because there was no basis for a death sentence ¹³³  against me.

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:10]  ⁸ tn Grk “And as.” 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.

[1:10]  ⁹ tn Grk “behold.”

[1:15]  ¹⁰ tn Grk “And in those days.” 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.

[1:15]  ¹¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[4:23]  ¹² tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ¹³ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[5:24]  ¹⁴ tn Or “captain.”

[5:24]  ¹⁵ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹⁶ tn Grk “heard these words.”

[5:24]  ¹⁷ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹⁸ tn The optative verb here expresses confused uncertainty.

[5:31]  ¹⁹ tn Grk “This one God exalted” (emphatic).

[5:31]  ²⁰ tn Or “Founder” (of a movement).

[5:31]  ²¹ tn Or “to give repentance and forgiveness of sins to Israel.”

[8:12]  ²² sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ²⁴ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[9:18]  ²⁵ tn Grk “And immediately.” 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.

[9:18]  ²⁶ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ²⁷ 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 was started, with “and” placed before the final element of the previous clause as required by English style.

[9:22]  ²⁸ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ²⁹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁰ tn Or “by showing for certain.”

[9:22]  ³¹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[10:9]  ³³ tn Grk “about the sixth hour.”

[10:9]  ³⁴ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ³⁵ 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.

[10:11]  ³⁶ 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.

[10:11]  ³⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ³⁸ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ³⁹ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁴⁰ tn Or “coming down.”

[10:11]  ⁴¹ tn Or “to the ground.”

[12:12]  ⁴² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁴³ 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.

[15:12]  ⁴⁴ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁴⁵ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:16]  ⁴⁶ tn Grk “After these things.”

[15:16]  ⁴⁷ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴⁸ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴⁹ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:25]  ⁵⁰ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁵¹ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[16:4]  ⁵² tn Or “cities.”

[16:4]  ⁵³ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁵⁵ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁵⁶ tn Or “observe” or “follow.”

[16:17]  ⁵⁷ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁵⁸ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁵⁹ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁶⁰ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:38]  ⁶¹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁶² sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[17:10]  ⁶³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ⁶⁴ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ⁶⁵ sn See the note on synagogue in 6:9.

[17:17]  ⁶⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ⁶⁷ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁶⁸ sn See the note on synagogue in 6:9.

[17:17]  ⁶⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:22]  ⁷⁰ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ⁷¹ tn Grk “two of those who ministered to him.”

[19:22]  ⁷² sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  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.

[19:33]  ⁷⁴ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁷⁵ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁷⁶ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁷⁷ tn Or “motioning.”

[19:33]  ⁷⁸ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁷⁹ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[21:27]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁸³ 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]  ⁸⁴ tn Grk “and laid hands on.”

[21:30]  ⁸⁵ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ⁸⁶ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ⁸⁷ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ⁸⁸ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:38]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Or “desert.”

[21:38]  ⁹² tn Grk “before these days.”

[22:24]  ⁹³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ⁹⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁹⁵ 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.”

[22:24]  ⁹⁶ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ⁹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁹⁸ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ⁹⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹⁰⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ¹⁰¹ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ¹⁰² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ¹⁰³ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ¹⁰⁴ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[25:5]  ¹⁰⁵ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹⁰⁶ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹⁰⁷ 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]  ¹⁰⁸ 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.”

[25:17]  ¹⁰⁹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ¹¹⁰ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ¹¹¹ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ¹¹² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[26:1]  ¹¹³ sn See the note on King Agrippa in 25:13.

[26:1]  ¹¹⁴ tn Grk “It is permitted for you.”

[26:1]  ¹¹⁵ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹¹⁶ tn Or “and began to speak in his own defense.”

[26:31]  ¹¹⁷ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ¹¹⁸ 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.

[27:3]  ¹¹⁹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ¹²⁰ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ¹²¹ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ¹²² tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:27]  ¹²³ 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]  ¹²⁴ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ¹²⁹ sn Here the depth was about 90 ft (27 m).

[28:18]  ¹³⁰ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ¹³¹ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ¹³² sn They wanted to release me. See Acts 25:23-27.

[28:18]  ¹³³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.