Kisah Para Rasul 2:33

2:33 So then, exalted ¹  to the right hand ²  of God, and having received ³  the promise of the Holy Spirit ⁴  from the Father, he has poured out ⁵  what you both see and hear.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁶  saying to Abraham, ‘And in your descendants ⁷  all the nations ⁸  of the earth will be blessed.’ ⁹ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁰  days, when the disciples were growing in number, ¹¹  a complaint arose on the part of the Greek-speaking Jews ¹²  against the native Hebraic Jews, ¹³  because their widows ¹⁴  were being overlooked ¹⁵  in the daily distribution of food. ¹⁶ 

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹⁷  in the wilderness ¹⁸  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁹  and he ²⁰  received living oracles ²¹  to give to you. ²² 

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ²³  knelt down, ²⁴  and prayed. Turning ²⁵  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ²⁶ 

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ²⁷  went as far as ²⁸  Phoenicia, ²⁹  Cyprus, ³⁰  and Antioch, ³¹  speaking the message ³²  to no one but Jews.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ³³  with them, the church ³⁴  appointed Paul and Barnabas and some others from among them to go up to meet with ³⁵  the apostles and elders in Jerusalem ³⁶  about this point of disagreement. ³⁷ 

Kisah Para Rasul 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ³⁸  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ³⁹  She ⁴⁰  brought her owners ⁴¹  a great profit by fortune-telling. ⁴² 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁴³  and turned ⁴⁴  and said to the spirit, “I command you in the name of Jesus Christ ⁴⁵  to come out of her!” And it came out of her at once. ⁴⁶ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ⁴⁷  I even found an altar with this inscription: ⁴⁸  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁴⁹  this I proclaim to you.

Kisah Para Rasul 18:2

18:2 There he ⁵⁰  found ⁵¹  a Jew named Aquila, ⁵²  a native of Pontus, ⁵³  who had recently come from Italy with his wife Priscilla, because Claudius ⁵⁴  had ordered all the Jews to depart from ⁵⁵  Rome. ⁵⁶  Paul approached ⁵⁷  them,

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁵⁸  and turned away ⁵⁹  a large crowd, ⁶⁰  not only in Ephesus ⁶¹  but in practically all of the province of Asia, ⁶²  by saying ⁶³  that gods made by hands are not gods at all. ⁶⁴ 

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ⁶⁵  was sinking ⁶⁶  into a deep sleep while Paul continued to speak ⁶⁷  for a long time. Fast asleep, ⁶⁸  he fell down from the third story and was picked up dead.

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁶⁹  wanted to know the true reason ⁷⁰  Paul ⁷¹  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁷²  to assemble. He then brought ⁷³  Paul down and had him stand before them.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁷⁴  and some experts in the law ⁷⁵  from the party of the Pharisees stood up ⁷⁶  and protested strongly, ⁷⁷  “We find nothing wrong ⁷⁸  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:25

24:25 While Paul ⁷⁹  was discussing ⁸⁰  righteousness, self-control, ⁸¹  and the coming judgment, Felix ⁸²  became ⁸³  frightened and said, “Go away for now, and when I have an opportunity, ⁸⁴  I will send for you.”

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁸⁵  from the chief priests, but I also cast my vote ⁸⁶  against them when they were sentenced to death. ⁸⁷ 

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁸⁸  as a servant and witness ⁸⁹  to the things ⁹⁰  you have seen ⁹¹  and to the things in which I will appear to you.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁹²  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁹³ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ⁹⁴  Paul ⁹⁵  stood up ⁹⁶  among them and said, “Men, you should have listened to me ⁹⁷  and not put out to sea ⁹⁸  from Crete, thus avoiding ⁹⁹  this damage and loss.

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ¹⁰⁰  or suddenly drop dead. So after they had waited ¹⁰¹  a long time and had seen ¹⁰²  nothing unusual happen ¹⁰³  to him, they changed their minds ¹⁰⁴  and said he was a god. ¹⁰⁵ 

[2:33]  ¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:25]  ⁶ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁷ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ⁸ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁹ sn A quotation from Gen 22:18.

[6:1]  ¹⁰ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹¹ tn Grk “were multiplying.”

[6:1]  ¹² tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

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

[6:1]  ¹³ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

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

[6:1]  ¹⁵ tn Or “neglected.”

[6:1]  ¹⁶ tn Grk “in the daily serving.”

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

[7:38]  ¹⁷ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁸ tn Or “desert.”

[7:38]  ¹⁹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ²⁰ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ²¹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ²² tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[9:40]  ²³ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ²⁴ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ²⁵ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ²⁶ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[11:19]  ²⁷ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ²⁸ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ²⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ³⁰ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ³¹ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ³² tn Grk “word.”

[15:2]  ³³ tn Grk “no little argument and debate” (an idiom).

[15:2]  ³⁴ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ³⁵ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ³⁷ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[16:16]  ³⁸ tn Grk “Now it happened 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.

[16:16]  ³⁹ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ⁴⁰ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ⁴¹ tn Or “masters.”

[16:16]  ⁴² tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:18]  ⁴³ 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]  ⁴⁴ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁴⁶ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:23]  ⁴⁷ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁴⁸ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ⁴⁹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[18:2]  ⁵⁰ tn Grk “And he.” 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 word “there” is not in the Greek text but is implied.

[18:2]  ⁵¹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁵² sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁵³ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁵⁴ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁵⁵ tn Or “to leave.”

[18:2]  ⁵⁶ map For location see JP4 A1.

[18:2]  ⁵⁷ tn Or “went to.”

[19:26]  ⁵⁸ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁵⁹ tn Or “misled.”

[19:26]  ⁶⁰ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁶¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁶² tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁶³ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁶⁴ 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.

[20:9]  ⁶⁵ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁶⁶ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ⁶⁷ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁶⁸ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[22:30]  ⁶⁹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ⁷⁰ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁷¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁷² tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁷³ tn Grk “and bringing.” The participle καταγαγών (katagagwn) 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 been translated as “then” to clarify the logical sequence.

[23:9]  ⁷⁴ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁷⁵ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁷⁶ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁷⁷ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁷⁸ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:25]  ⁷⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁸⁰ tn Or “speaking about.”

[24:25]  ⁸¹ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁸² sn See the note on Felix in 23:26.

[24:25]  ⁸³ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁸⁴ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[26:10]  ⁸⁵ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁸⁶ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁸⁷ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:16]  ⁸⁸ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁸⁹ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁹⁰ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁹¹ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:29]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[28:6]  ¹⁰⁰ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ¹⁰¹ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹⁰² tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ¹⁰³ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁰⁴ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁰⁵ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.