Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ¹  and visit the brothers in every town where we proclaimed the word of the Lord ²  to see how they are doing.” ³ 

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁴  to accompany him, and he took ⁵  him and circumcised ⁶  him because of the Jews who were in those places, ⁷  for they all knew that his father was Greek. ⁸ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁹  and turned ¹⁰  and said to the spirit, “I command you in the name of Jesus Christ ¹¹  to come out of her!” And it came out of her at once. ¹² 

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ¹³  “They had us beaten in public ¹⁴  without a proper trial ¹⁵  – even though we are Roman citizens ¹⁶  – and they threw us ¹⁷  in prison. And now they want to send us away ¹⁸  secretly? Absolutely not! They ¹⁹  themselves must come and escort us out!” ²⁰ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ²¹  from Macedonia, ²²  Paul became wholly absorbed with proclaiming ²³  the word, testifying ²⁴  to the Jews that Jesus was the Christ. ²⁵ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²⁶  many more days in Corinth, ²⁷  said farewell to ²⁸  the brothers and sailed away to Syria accompanied by ²⁹  Priscilla and Aquila. ³⁰  He ³¹  had his hair cut off ³²  at Cenchrea ³³  because he had made a vow. ³⁴ 

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, ³⁵  that is, in Jesus.”

Kisah Para Rasul 19:13

19:13 But some itinerant ³⁶  Jewish exorcists tried to invoke the name ³⁷  of the Lord Jesus over those who were possessed by ³⁸  evil spirits, saying, “I sternly warn ³⁹  you by Jesus whom Paul preaches.”

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁴⁰  Paul resolved ⁴¹  to go to Jerusalem, ⁴²  passing through Macedonia ⁴³  and Achaia. ⁴⁴  He said, ⁴⁵  “After I have been there, I must also see Rome.” ⁴⁶ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁴⁷  and turned away ⁴⁸  a large crowd, ⁴⁹  not only in Ephesus ⁵⁰  but in practically all of the province of Asia, ⁵¹  by saying ⁵²  that gods made by hands are not gods at all. ⁵³ 

Kisah Para Rasul 20:7

20:7 On the first day ⁵⁴  of the week, when we met ⁵⁵  to break bread, Paul began to speak ⁵⁶  to the people, and because he intended ⁵⁷  to leave the next day, he extended ⁵⁸  his message until midnight.

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ⁵⁹  so as not to spend time ⁶⁰  in the province of Asia, ⁶¹  for he was hurrying ⁶²  to arrive in Jerusalem, ⁶³  if possible, ⁶⁴  by the day of Pentecost.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁶⁵  my heart? For I am ready not only to be tied up, ⁶⁶  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ⁶⁷  he said ⁶⁸  to the commanding officer, ⁶⁹  “May I say ⁷⁰  something to you?” The officer ⁷¹  replied, ⁷²  “Do you know Greek? ⁷³ 

Kisah Para Rasul 21:39-40

21:39 Paul answered, ⁷⁴  “I am a Jew ⁷⁵  from Tarsus in Cilicia, a citizen of an important city. ⁷⁶  Please ⁷⁷  allow me to speak to the people.” 21:40 When the commanding officer ⁷⁸  had given him permission, ⁷⁹  Paul stood ⁸⁰  on the steps and gestured ⁸¹  to the people with his hand. When they had become silent, ⁸²  he addressed ⁸³  them in Aramaic, ⁸⁴ 

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ⁸⁵  Do ⁸⁶  you sit there judging me according to the law, ⁸⁷  and in violation of the law ⁸⁸  you order me to be struck?”

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ⁸⁹  that part of them were Sadducees ⁹⁰  and the others Pharisees, ⁹¹  he shouted out in the council, ⁹²  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁹³  of the dead!”

Kisah Para Rasul 23:10

23:10 When the argument became ⁹⁴  so great the commanding officer ⁹⁵  feared that they would tear Paul to pieces, ⁹⁶  he ordered the detachment ⁹⁷  to go down, take him away from them by force, ⁹⁸  and bring him into the barracks. ⁹⁹ 

Kisah Para Rasul 23:18

23:18 So the centurion ¹⁰⁰  took him and brought him to the commanding officer ¹⁰¹  and said, “The prisoner Paul called ¹⁰²  me and asked me to bring this young man to you because he has something to tell you.”

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 ¹⁰³  that you have been a judge over this nation for many years, I confidently make my defense. ¹⁰⁴ 

Kisah Para Rasul 25:10

25:10 Paul replied, ¹⁰⁵  “I am standing before Caesar’s ¹⁰⁶  judgment seat, ¹⁰⁷  where I should be tried. ¹⁰⁸  I have done nothing wrong ¹⁰⁹  to the Jews, as you also know very well. ¹¹⁰ 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ¹¹¹  and Bernice came with great pomp ¹¹²  and entered the audience hall, ¹¹³  along with the senior military officers ¹¹⁴  and the prominent men of the city. When Festus ¹¹⁵  gave the order, ¹¹⁶  Paul was brought in.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹¹⁷  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹¹⁸ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ¹¹⁹  Paul ¹²⁰  stood up ¹²¹  among them and said, “Men, you should have listened to me ¹²²  and not put out to sea ¹²³  from Crete, thus avoiding ¹²⁴  this damage and loss.

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ¹²⁵  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ¹²⁶  and have gone ¹²⁷  without food; you have eaten nothing. ¹²⁸ 

Kisah Para Rasul 28:8

28:8 The father ¹²⁹  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ¹³⁰  and after praying, placed ¹³¹  his hands on him and healed ¹³²  him.

Kisah Para Rasul 28:15

28:15 The brothers from there, ¹³³  when they heard about us, came as far as the Forum of Appius ¹³⁴  and Three Taverns ¹³⁵  to meet us. When he saw them, ¹³⁶  Paul thanked God and took courage.

[15:36]  ¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ² tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ³ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:3]  ⁴ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁵ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁶ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁷ tn Or “who lived in the area.”

[16:3]  ⁸ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:18]  ⁹ 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]  ¹⁰ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹² tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:37]  ¹³ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ¹⁴ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹⁵ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ¹⁶ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ¹⁷ tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[16:37]  ¹⁸ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁹ tn Grk “But they.”

[16:37]  ²⁰ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[18:5]  ²¹ tn Grk “came down.”

[18:5]  ²² sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²³ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²⁴ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:18]  ²⁶ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²⁸ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²⁹ tn Grk “Syria, and with him.”

[18:18]  ³⁰ sn See the note on Aquila in 18:2.

[18:18]  ³¹ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ³² tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ³³ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ³⁴ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[19:4]  ³⁵ 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).

[19:13]  ³⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ³⁷ tn Grk “to name the name.”

[19:13]  ³⁸ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ³⁹ sn The expression I sternly warn you means “I charge you as under oath.”

[19:21]  ⁴⁰ tn Grk “all these things had been fulfilled.”

[19:21]  ⁴¹ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁴³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁴⁴ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁴⁵ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁴⁶ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:26]  ⁴⁷ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁴⁸ tn Or “misled.”

[19:26]  ⁴⁹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁵⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁵¹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁵² tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁵³ 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.

[20:7]  ⁵⁴ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁵⁵ tn Or “assembled.”

[20:7]  ⁵⁶ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁵⁷ 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.”

[20:7]  ⁵⁸ tn Or “prolonged.”

[20:16]  ⁵⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁶⁰ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  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.

[20:16]  ⁶² tn Or “was eager.”

[20:16]  ⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁶⁴ tn Grk “if it could be to him” (an idiom).

[21:13]  ⁶⁵ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁶⁶ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:37]  ⁶⁷ 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]  ⁶⁸ tn Grk “says” (a historical present).

[21:37]  ⁶⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁷⁰ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁷¹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁷² tn Grk “said.”

[21:37]  ⁷³ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:39]  ⁷⁴ tn Grk “said.”

[21:39]  ⁷⁵ tn Grk “a Jewish man.”

[21:39]  ⁷⁶ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ⁷⁷ tn Grk “I beg you.”

[21:40]  ⁷⁸ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ⁷⁹ 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]  ⁸⁰ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁸¹ tn Or “motioned.”

[21:40]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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.

[23:3]  ⁸⁵ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ⁸⁶ tn Grk “And do.” 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.

[23:3]  ⁸⁷ tn The law refers to the law of Moses.

[23:3]  ⁸⁸ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:6]  ⁸⁹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ⁹⁰ sn See the note on Sadducees in 4:1.

[23:6]  ⁹¹ sn See the note on Pharisee in 5:34.

[23:6]  ⁹² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ⁹³ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:10]  ⁹⁴ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ⁹⁵ 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.

[23:10]  ⁹⁶ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ⁹⁷ 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.

[23:10]  ⁹⁸ tn Or “to go down, grab him out of their midst.”

[23:10]  ⁹⁹ 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.”

[23:18]  ¹⁰⁰ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ¹⁰¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁰² tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[24:10]  ¹⁰³ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ¹⁰⁴ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[25:10]  ¹⁰⁵ tn Grk “said.”

[25:10]  ¹⁰⁶ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹⁰⁷ 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. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  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.

[25:10]  ¹⁰⁸ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹⁰⁹ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹¹⁰ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:23]  ¹¹¹ sn See the note on King Agrippa in 25:13.

[25:23]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ sn See the note on Porcius Festus in 24:27.

[25:23]  ¹¹⁶ 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.

[26:29]  ¹¹⁷ 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]  ¹¹⁸ 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.”

[27:21]  ¹¹⁹ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ¹²⁰ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ¹²¹ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ¹²² tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ¹²³ 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.”

[27:21]  ¹²⁴ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:33]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn Or “continued.”

[27:33]  ¹²⁸ 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.

[28:8]  ¹²⁹ tn Grk “It happened that the father.” 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.

[28:8]  ¹³⁰ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹³¹ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹³² sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:15]  ¹³³ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ¹³⁴ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ¹³⁵ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ¹³⁶ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.