Mazmur 2:1-2

Psalm 2 ¹ 

2:1 Why ²  do the nations rebel? ³ 

Why ⁴  are the countries ⁵  devising ⁶  plots that will fail? ⁷ 

2:2 The kings of the earth ⁸  form a united front; ⁹ 

the rulers collaborate ¹⁰ 

against the Lord and his anointed king. ¹¹ 

Mazmur 74:4

74:4 Your enemies roar ¹²  in the middle of your sanctuary; ¹³ 

they set up their battle flags. ¹⁴ 

Mazmur 74:23

74:23 Do not disregard ¹⁵  what your enemies say, ¹⁶ 

or the unceasing shouts of those who defy you. ¹⁷ 

Mazmur 74:2

74:2 Remember your people ¹⁸  whom you acquired in ancient times,

whom you rescued ¹⁹  so they could be your very own nation, ²⁰ 

as well as Mount Zion, where you dwell!

Kisah Para Rasul 19:28

19:28 When ²¹  they heard ²²  this they became enraged ²³  and began to shout, ²⁴  “Great is Artemis ²⁵  of the Ephesians!”

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ²⁶ 

I will put my hook in your nose, ²⁷ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yeremia 1:19

1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Matius 27:24

Jesus is Condemned and Mocked

27:24 When ²⁸  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ²⁹ 

Kisah Para Rasul 4:25-27

4:25 who said by the Holy Spirit through ³⁰  your servant David our forefather, ³¹ 

‘Why do the nations ³²  rage, ³³ 

and the peoples plot foolish ³⁴  things?

4:26 The kings of the earth stood together, ³⁵ 

and the rulers assembled together,

against the Lord and against his ³⁶  Christ.’ ³⁷ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³⁸  your holy servant Jesus, whom you anointed, ³⁹ 

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁴⁰  against them, and the magistrates tore the clothes ⁴¹  off Paul and Silas ⁴²  and ordered them to be beaten with rods. ⁴³ 

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ⁴⁴  and gathering together some worthless men from the rabble in the marketplace, ⁴⁵  they formed a mob ⁴⁶  and set the city in an uproar. ⁴⁷  They attacked Jason’s house, ⁴⁸  trying to find Paul and Silas ⁴⁹  to bring them out to the assembly. ⁵⁰ 

Kisah Para Rasul 19:28-41

19:28 When ⁵¹  they heard ⁵²  this they became enraged ⁵³  and began to shout, ⁵⁴  “Great is Artemis ⁵⁵  of the Ephesians!” 19:29 The ⁵⁶  city was filled with the uproar, ⁵⁷  and the crowd ⁵⁸  rushed to the theater ⁵⁹  together, ⁶⁰  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ⁶¹  the disciples would not let him. 19:31 Even some of the provincial authorities ⁶²  who were his friends sent ⁶³  a message ⁶⁴  to him, urging him not to venture ⁶⁵  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁶⁶  19:33 Some of the crowd concluded ⁶⁷  it was about ⁶⁸  Alexander because the Jews had pushed him to the front. ⁶⁹  Alexander, gesturing ⁷⁰  with his hand, was wanting to make a defense ⁷¹  before the public assembly. ⁷²  19:34 But when they recognized ⁷³  that he was a Jew, they all shouted in unison, ⁷⁴  “Great is Artemis ⁷⁵  of the Ephesians!” for about two hours. ⁷⁶  19:35 After the city secretary ⁷⁷  quieted the crowd, he said, “Men of Ephesus, what person ⁷⁸  is there who does not know that the city of the Ephesians is the keeper ⁷⁹  of the temple of the great Artemis ⁸⁰  and of her image that fell from heaven? ⁸¹  19:36 So because these facts ⁸²  are indisputable, ⁸³  you must keep quiet ⁸⁴  and not do anything reckless. ⁸⁵  19:37 For you have brought these men here who are neither temple robbers ⁸⁶  nor blasphemers of our goddess. ⁸⁷  19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁸⁸  against someone, the courts are open ⁸⁹  and there are proconsuls; let them bring charges against one another there. ⁹⁰  19:39 But if you want anything in addition, ⁹¹  it will have to be settled ⁹²  in a legal assembly. ⁹³  19:40 For ⁹⁴  we are in danger of being charged with rioting ⁹⁵  today, since there is no cause we can give to explain ⁹⁶  this disorderly gathering.” ⁹⁷  19:41 After ⁹⁸  he had said ⁹⁹  this, ¹⁰⁰  he dismissed the assembly. ¹⁰¹ 

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ¹⁰²  and the people rushed together. ¹⁰³  They seized ¹⁰⁴  Paul and dragged him out of the temple courts, ¹⁰⁵  and immediately the doors were shut.

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ¹⁰⁶  was listening to him until he said this. ¹⁰⁷  Then ¹⁰⁸  they raised their voices and shouted, ¹⁰⁹  “Away with this man ¹¹⁰  from the earth! For he should not be allowed to live!” ¹¹¹ 

Kisah Para Rasul 23:10

23:10 When the argument became ¹¹²  so great the commanding officer ¹¹³  feared that they would tear Paul to pieces, ¹¹⁴  he ordered the detachment ¹¹⁵  to go down, take him away from them by force, ¹¹⁶  and bring him into the barracks. ¹¹⁷ 

[2:1]  ¹ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ² tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ³ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ⁴ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ⁵ tn Or “peoples” (so many English versions).

[2:1]  ⁶ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ⁷ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ⁸ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ⁹ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁰ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ¹¹ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[74:4]  ¹² tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.

[74:4]  ¹³ tn Heb “your meeting place.”

[74:4]  ¹⁴ tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).

[74:23]  ¹⁵ tn Or “forget.”

[74:23]  ¹⁶ tn Heb “the voice of your enemies.”

[74:23]  ¹⁷ tn Heb “the roar of those who rise up against you, which ascends continually.”

[74:2]  ¹⁸ tn Heb “your assembly,” which pictures God’s people as an assembled community.

[74:2]  ¹⁹ tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

[74:2]  ²⁰ tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).

[19:28]  ²¹ 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.

[19:28]  ²² tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ²³ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ²⁴ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ²⁵ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[37:29]  ²⁶ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ²⁷ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[27:24]  ²⁸ tn Here δέ (de) has not been translated.

[27:24]  ²⁹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[4:25]  ³⁰ tn Grk “by the mouth of” (an idiom).

[4:25]  ³¹ tn Or “ancestor”; Grk “father.”

[4:25]  ³² tn Or “Gentiles.”

[4:25]  ³³ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁴ tn Or “futile”; traditionally, “vain.”

[4:26]  ³⁵ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ³⁷ sn A quotation from Ps 2:1-2.

[4:27]  ³⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[16:22]  ⁴⁰ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁴¹ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁴² tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁴³ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[17:5]  ⁴⁴ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁴⁵ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁴⁶ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁴⁷ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁴⁸ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁴⁹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁵⁰ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[19:28]  ⁵¹ 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.

[19:28]  ⁵² tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁵³ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁵⁴ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁵⁵ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ⁵⁶ tn Grk “And the.” 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.

[19:29]  ⁵⁷ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁵⁸ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁵⁹ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁶⁰ tn Grk “to the theater with one accord.”

[19:30]  ⁶¹ tn Or “enter 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…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ⁶² tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁶³ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁶⁴ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁶⁵ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ⁶⁶ tn Or “had assembled.”

[19:33]  ⁶⁷ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Or “motioning.”

[19:33]  ⁷¹ 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]  ⁷² 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.”

[19:34]  ⁷³ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁷⁴ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁷⁵ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁷⁶ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ⁷⁷ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁷⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁷⁹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁸⁰ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁸¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[19:36]  ⁸² tn Grk “these things.”

[19:36]  ⁸³ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ⁸⁴ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁸⁵ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ⁸⁶ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁸⁷ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38]  ⁸⁸ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁸⁹ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ⁹⁰ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39]  ⁹¹ tn Or “anything more than this.”

[19:39]  ⁹² tn Or “resolved.”

[19:39]  ⁹³ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40]  ⁹⁴ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁹⁵ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁹⁶ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁹⁷ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41]  ⁹⁸ 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.

[19:41]  ⁹⁹ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹⁰⁰ tn Grk “these things.”

[19:41]  ¹⁰¹ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[21:30]  ¹⁰² tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[22:22]  ¹⁰⁶ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁰⁹ tn Grk “and said.”

[22:22]  ¹¹⁰ tn Grk “this one.”

[22:22]  ¹¹¹ 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.”

[23:10]  ¹¹² tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹¹⁷ 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.”