Kisah Para Rasul 1:3
Konteks1:3 To the same apostles 1 also, after his suffering, 2 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 3 and spoke about matters concerning the kingdom of God.
Kisah Para Rasul 1:2
Konteks1:2 until the day he was taken up to heaven, 4 after he had given orders 5 by 6 the Holy Spirit to the apostles he had chosen.
Kisah Para Rasul 23:1-35
Konteks23:1 Paul looked directly 7 at the council 8 and said, “Brothers, I have lived my life with a clear conscience 9 before God to this day.” 23:2 At that 10 the high priest Ananias ordered those standing near 11 Paul 12 to strike 13 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 14 Do 15 you sit there judging me according to the law, 16 and in violation of the law 17 you order me to be struck?” 23:4 Those standing near him 18 said, “Do you dare insult 19 God’s high priest?” 23:5 Paul replied, 20 “I did not realize, 21 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 22
23:6 Then when Paul noticed 23 that part of them were Sadducees 24 and the others Pharisees, 25 he shouted out in the council, 26 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 27 of the dead!” 23:7 When he said this, 28 an argument 29 began 30 between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 31 23:9 There was a great commotion, 32 and some experts in the law 33 from the party of the Pharisees stood up 34 and protested strongly, 35 “We find nothing wrong 36 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 37 so great the commanding officer 38 feared that they would tear Paul to pieces, 39 he ordered the detachment 40 to go down, take him away from them by force, 41 and bring him into the barracks. 42
23:11 The following night the Lord 43 stood near 44 Paul 45 and said, “Have courage, 46 for just as you have testified about me in Jerusalem, 47 so you must also testify in Rome.” 48
23:12 When morning came, 49 the Jews formed 50 a conspiracy 51 and bound themselves with an oath 52 not to eat or drink anything 53 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 54 23:14 They 55 went 56 to the chief priests 57 and the elders and said, “We have bound ourselves with a solemn oath 58 not to partake 59 of anything until we have killed Paul. 23:15 So now you and the council 60 request the commanding officer 61 to bring him down to you, as if you were going to determine 62 his case 63 by conducting a more thorough inquiry. 64 We are ready to kill him 65 before he comes near this place.” 66
23:16 But when the son of Paul’s sister heard about the ambush, 67 he came and entered 68 the barracks 69 and told Paul. 23:17 Paul called 70 one of the centurions 71 and said, “Take this young man to the commanding officer, 72 for he has something to report to him.” 23:18 So the centurion 73 took him and brought him to the commanding officer 74 and said, “The prisoner Paul called 75 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 76 took him by the hand, withdrew privately, and asked, “What is it that you want 77 to report to me?” 23:20 He replied, 78 “The Jews have agreed to ask you to bring Paul down to the council 79 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 80 because more than forty of them 81 are lying in ambush 82 for him. They 83 have bound themselves with an oath 84 not to eat or drink anything 85 until they have killed him, and now they are ready, waiting for you to agree to their request.” 86 23:22 Then the commanding officer 87 sent the young man away, directing him, 88 “Tell no one that you have reported 89 these things to me.” 23:23 Then 90 he summoned 91 two of the centurions 92 and said, “Make ready two hundred soldiers to go to Caesarea 93 along with seventy horsemen 94 and two hundred spearmen 95 by 96 nine o’clock tonight, 97 23:24 and provide mounts for Paul to ride 98 so that he may be brought safely to Felix 99 the governor.” 100 23:25 He wrote 101 a letter that went like this: 102
23:26 Claudius Lysias to His Excellency Governor 103 Felix, 104 greetings. 23:27 This man was seized 105 by the Jews and they were about to kill him, 106 when I came up 107 with the detachment 108 and rescued him, because I had learned that he was 109 a Roman citizen. 110 23:28 Since I wanted to know 111 what charge they were accusing him of, 112 I brought him down to their council. 113 23:29 I found he 114 was accused with reference to controversial questions 115 about their law, but no charge against him deserved death or imprisonment. 116 23:30 When I was informed 117 there would be a plot 118 against this man, I sent him to you at once, also ordering his accusers to state their charges 119 against him before you.
23:31 So the soldiers, in accordance with their orders, 120 took 121 Paul and brought him to Antipatris 122 during the night. 23:32 The next day they let 123 the horsemen 124 go on with him, and they returned to the barracks. 125 23:33 When the horsemen 126 came to Caesarea 127 and delivered the letter to the governor, they also presented 128 Paul to him. 23:34 When the governor 129 had read 130 the letter, 131 he asked 132 what province he was from. 133 When he learned 134 that he was from Cilicia, 135 23:35 he said, “I will give you a hearing 136 when your accusers arrive too.” Then 137 he ordered that Paul 138 be kept under guard in Herod’s palace. 139
Kisah Para Rasul 1:1-26
Konteks1:1 I wrote 140 the former 141 account, 142 Theophilus, 143 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 144 after he had given orders 145 by 146 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 147 also, after his suffering, 148 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 149 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 150 he declared, 151 “Do not leave Jerusalem, 152 but wait there 153 for what my 154 Father promised, 155 which you heard about from me. 156 1:5 For 157 John baptized with water, but you 158 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 159 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 160 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 161 of the earth.” 1:9 After 162 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 163 they were still staring into the sky while he was going, suddenly 164 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 165 looking up into the sky? This same Jesus who has been taken up from you into heaven 166 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 167 from the mountain 168 called the Mount of Olives 169 (which is near Jerusalem, a Sabbath day’s journey 170 away). 1:13 When 171 they had entered Jerusalem, 172 they went to the upstairs room where they were staying. Peter 173 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 174 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 175 1:15 In those days 176 Peter stood up among the believers 177 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 178 the scripture had to be fulfilled that the Holy Spirit foretold through 179 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 180 1:18 (Now this man Judas 181 acquired a field with the reward of his unjust deed, 182 and falling headfirst 183 he burst open in the middle and all his intestines 184 gushed out. 1:19 This 185 became known to all who lived in Jerusalem, so that in their own language 186 they called that field 187 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 188 and let there be no one to live in it,’ 189 and ‘Let another take his position of responsibility.’ 190 1:21 Thus one of the men 191 who have accompanied us during all the time the Lord Jesus associated with 192 us, 1:22 beginning from his baptism by John until the day he 193 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 194 proposed two candidates: 195 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 196 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 197 of this service 198 and apostleship from which Judas turned aside 199 to go to his own place.” 200 1:26 Then 201 they cast lots for them, and the one chosen was Matthias; 202 so he was counted with the eleven apostles. 203
[1:3] 1 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 2 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 3 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:2] 4 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 5 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[23:1] 7 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[23:1] 8 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 9 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
[23:2] 10 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 11 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 12 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 13 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[23:3] 14 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] 15 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] 16 tn The law refers to the law of Moses.
[23:3] 17 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.
[23:4] 18 tn The word “him” is not in the Greek text but is implied.
[23:4] 19 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
[23:4] sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.
[23:5] 22 sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.
[23:6] 23 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] 24 sn See the note on Sadducees in 4:1.
[23:6] 25 sn See the note on Pharisee in 5:34.
[23:6] 26 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:6] 27 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.
[23:7] 28 tn The participle εἰπόντος (eiponto") has been translated temporally.
[23:7] 29 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
[23:7] 30 tn Grk “there came about an argument.” This has been simplified to “an argument began”
[23:8] 31 tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).
[23:8] sn This is a parenthetical note by the author.
[23:9] 32 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] 33 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
[23:9] 34 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
[23:9] 35 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] 36 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.
[23:10] 37 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 38 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] 39 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] 40 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] 41 tn Or “to go down, grab him out of their midst.”
[23:10] 42 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.”
[23:11] 43 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 44 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[23:11] 45 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 46 tn Or “Do not be afraid.”
[23:11] 47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 48 sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).
[23:11] map For location see JP4 A1.
[23:12] 49 tn Grk “when it was day.”
[23:12] 50 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
[23:12] 51 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
[23:12] 52 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[23:12] 53 tn The word “anything” 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.
[23:13] 54 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
[23:14] 55 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[23:14] 56 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 57 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
[23:14] 58 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
[23:14] 59 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 60 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 61 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 62 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
[23:15] 63 tn Grk “determine the things about him.”
[23:15] 64 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 65 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
[23:15] 66 tn The words “this place” are not in the Greek text, but are implied.
[23:16] 67 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
[23:16] 68 tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
[23:16] 69 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.”
[23:17] 70 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:17] 71 sn See the note on the word centurion in 10:1.
[23:17] 72 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 73 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[23:18] 74 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 75 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:19] 76 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 77 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
[23:20] 79 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:21] 80 tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.
[23:21] 81 tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
[23:21] 82 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
[23:21] 83 tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.
[23:21] 84 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”
[23:21] 85 tn The word “anything” 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.
[23:21] 86 tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”
[23:22] 87 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:22] 88 tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
[23:22] 89 tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
[23:23] 90 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
[23:23] 91 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:23] 92 sn See the note on the word centurion in 10:1.
[23:23] 93 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).
[23:23] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:23] 94 tn Or “cavalrymen.”
[23:23] 95 tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”
[23:23] sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
[23:23] 97 tn Grk “from the third hour of the night.”
[23:24] 98 tn Grk “provide mounts to put Paul on.”
[23:24] sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
[23:24] 99 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in
[23:24] 100 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:25] 101 tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.
[23:25] 102 tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”
[23:26] 103 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:26] 104 sn Governor Felix. See the note on Felix in v. 24.
[23:27] 105 tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
[23:27] 106 tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.
[23:27] 107 tn Or “approached.”
[23:27] 108 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.
[23:27] 109 tn In Greek this is a present tense retained in indirect discourse.
[23:27] 110 tn The word “citizen” is supplied here for emphasis and clarity.
[23:27] sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.
[23:28] 111 tn Or “determine.”
[23:28] 112 tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”
[23:28] 113 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:29] 114 tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.
[23:29] 115 tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”
[23:29] sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
[23:29] 116 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”
[23:29] sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
[23:30] 117 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
[23:30] 118 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
[23:30] 119 tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.
[23:31] 120 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
[23:31] 121 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:31] 122 sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).
[23:32] 123 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
[23:32] 124 tn Or “cavalrymen.”
[23:32] 125 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.”
[23:33] 126 tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.
[23:33] 127 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.
[23:33] 128 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”
[23:34] 129 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
[23:34] 130 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 131 tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[23:34] 132 tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.
[23:34] 133 sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
[23:34] 134 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 135 sn Cilicia was a province in northeastern Asia Minor.
[23:35] 136 tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”
[23:35] 137 tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.
[23:35] 138 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:35] 139 sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of
[1:1] 140 tn Or “produced,” Grk “made.”
[1:1] 141 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 142 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
[1:1] 143 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 144 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 145 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 147 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 148 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 149 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 150 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] 151 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] 152 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 153 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 154 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 155 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] 156 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.
[1:5] 157 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 158 tn The pronoun is plural in Greek.
[1:6] 159 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 160 tn Grk “It is not for you to know.”
[1:8] 161 tn Or “to the ends.”
[1:9] 162 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.
[1:10] 163 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.
[1:11] 165 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 166 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:11] tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.
[1:12] 167 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 168 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
[1:12] 169 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:12] 170 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
[1:13] 171 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.
[1:13] 172 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
[1:13] 173 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
[1:13] 174 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 175 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 176 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] 177 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).
[1:16] 178 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
[1:16] 179 tn Grk “foretold by the mouth of.”
[1:17] 180 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 181 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 182 tn Traditionally, “with the reward of his wickedness.”
[1:18] 183 tn Traditionally, “falling headlong.”
[1:18] 184 tn Or “all his bowels.”
[1:19] 185 tn Grk “And this.” 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.
[1:19] 186 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 187 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
[1:20] 188 tn Or “uninhabited” or “empty.”
[1:20] 189 sn A quotation from Ps 69:25.
[1:20] 190 tn Or “Let another take his office.”
[1:20] sn A quotation from Ps 109:8.
[1:21] 191 tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 192 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[1:22] 193 tn Here the pronoun “he” refers to Jesus.
[1:23] 194 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 195 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[1:24] 196 tn Grk “And praying, they said.” 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.
[1:25] 197 tn Grk “to take the place.”
[1:25] 198 tn Or “of this ministry.”
[1:25] 199 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 200 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:26] 201 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 202 tn Grk “and the lot fell on Matthias.”
[1:26] 203 tn Or “he was counted as one of the apostles along with the eleven.”
