2 Korintus 1:8-10

1:8 For we do not want you to be unaware, brothers and sisters, ¹  regarding the affliction that happened to us in the province of Asia, ²  that we were burdened excessively, beyond our strength, so that we despaired even of living. 1:9 Indeed we felt as if the sentence of death had been passed against us, ³  so that we would not trust in ourselves ⁴  but in God who raises the dead. 1:10 He ⁵  delivered us from so great a risk of death, and he will deliver us. We have set our hope on him ⁶  that ⁷  he will deliver us yet again,

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ⁸  and Iconium, ⁹  and after winning ¹⁰  the crowds over, they stoned ¹¹  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ¹²  and gathering together some worthless men from the rabble in the marketplace, ¹³  they formed a mob ¹⁴  and set the city in an uproar. ¹⁵  They attacked Jason’s house, ¹⁶  trying to find Paul and Silas ¹⁷  to bring them out to the assembly. ¹⁸ 

Kisah Para Rasul 18:12-17

Paul Before the Proconsul Gallio

18:12 Now while Gallio ¹⁹  was proconsul ²⁰  of Achaia, ²¹  the Jews attacked Paul together ²²  and brought him before the judgment seat, ²³  18:13 saying, “This man is persuading ²⁴  people to worship God in a way contrary to ²⁵  the law!” 18:14 But just as Paul was about to speak, ²⁶  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ²⁷  I would have been justified in accepting the complaint ²⁸  of you Jews, ²⁹  18:15 but since it concerns points of disagreement ³⁰  about words and names and your own law, settle ³¹  it yourselves. I will not be ³²  a judge of these things!” 18:16 Then he had them forced away ³³  from the judgment seat. ³⁴  18:17 So they all seized Sosthenes, the president of the synagogue, ³⁵  and began to beat ³⁶  him in front of the judgment seat. ³⁷  Yet none of these things were of any concern ³⁸  to Gallio.

Kisah Para Rasul 19:23-34

19:23 At ³⁹  that time ⁴⁰  a great disturbance ⁴¹  took place concerning the Way. ⁴²  19:24 For a man named Demetrius, a silversmith who made silver shrines ⁴³  of Artemis, ⁴⁴  brought a great deal ⁴⁵  of business ⁴⁶  to the craftsmen. 19:25 He gathered ⁴⁷  these ⁴⁸  together, along with the workmen in similar trades, ⁴⁹  and said, “Men, you know that our prosperity ⁵⁰  comes from this business. 19:26 And you see and hear that this Paul has persuaded ⁵¹  and turned away ⁵²  a large crowd, ⁵³  not only in Ephesus ⁵⁴  but in practically all of the province of Asia, ⁵⁵  by saying ⁵⁶  that gods made by hands are not gods at all. ⁵⁷  19:27 There is danger not only that this business of ours will come into disrepute, ⁵⁸  but also that the temple of the great goddess Artemis ⁵⁹  will be regarded as nothing, ⁶⁰  and she whom all the province of Asia ⁶¹  and the world worship will suffer the loss of her greatness.” ⁶² 

19:28 When ⁶³  they heard ⁶⁴  this they became enraged ⁶⁵  and began to shout, ⁶⁶  “Great is Artemis ⁶⁷  of the Ephesians!” 19:29 The ⁶⁸  city was filled with the uproar, ⁶⁹  and the crowd ⁷⁰  rushed to the theater ⁷¹  together, ⁷²  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, ⁷³  the disciples would not let him. 19:31 Even some of the provincial authorities ⁷⁴  who were his friends sent ⁷⁵  a message ⁷⁶  to him, urging him not to venture ⁷⁷  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. ⁷⁸  19:33 Some of the crowd concluded ⁷⁹  it was about ⁸⁰  Alexander because the Jews had pushed him to the front. ⁸¹  Alexander, gesturing ⁸²  with his hand, was wanting to make a defense ⁸³  before the public assembly. ⁸⁴  19:34 But when they recognized ⁸⁵  that he was a Jew, they all shouted in unison, ⁸⁶  “Great is Artemis ⁸⁷  of the Ephesians!” for about two hours. ⁸⁸ 

Kisah Para Rasul 21:27-35

21:27 When the seven days were almost over, ⁸⁹  the Jews from the province of Asia ⁹⁰  who had seen him in the temple area ⁹¹  stirred up the whole crowd ⁹²  and seized ⁹³  him, 21:28 shouting, “Men of Israel, ⁹⁴  help! This is the man who teaches everyone everywhere against our people, our law, ⁹⁵  and this sanctuary! ⁹⁶  Furthermore ⁹⁷  he has brought Greeks into the inner courts of the temple ⁹⁸  and made this holy place ritually unclean!” ⁹⁹  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁰⁰  they assumed Paul had brought him into the inner temple courts.) ¹⁰¹  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. 21:31 While they were trying ¹⁰⁶  to kill him, a report ¹⁰⁷  was sent up ¹⁰⁸  to the commanding officer ¹⁰⁹  of the cohort ¹¹⁰  that all Jerusalem was in confusion. ¹¹¹  21:32 He ¹¹²  immediately took ¹¹³  soldiers and centurions ¹¹⁴  and ran down to the crowd. ¹¹⁵  When they saw ¹¹⁶  the commanding officer ¹¹⁷  and the soldiers, they stopped beating ¹¹⁸  Paul. 21:33 Then the commanding officer ¹¹⁹  came up and arrested ¹²⁰  him and ordered him to be tied up with two chains; ¹²¹  he ¹²²  then asked who he was and what ¹²³  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ¹²⁴  and when the commanding officer ¹²⁵  was unable ¹²⁶  to find out the truth ¹²⁷  because of the disturbance, ¹²⁸  he ordered Paul ¹²⁹  to be brought into the barracks. ¹³⁰  21:35 When he came to the steps, Paul ¹³¹  had to be carried ¹³²  by the soldiers because of the violence ¹³³  of the mob,

Kisah Para Rasul 22:23

22:23 While they were screaming ¹³⁴  and throwing off their cloaks ¹³⁵  and tossing dust ¹³⁶  in the air,

Kisah Para Rasul 23:10

23:10 When the argument became ¹³⁷  so great the commanding officer ¹³⁸  feared that they would tear Paul to pieces, ¹³⁹  he ordered the detachment ¹⁴⁰  to go down, take him away from them by force, ¹⁴¹  and bring him into the barracks. ¹⁴² 

[1:8]  ¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:8]  ² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:9]  ³ tn Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).

[1:9]  ⁴ tn Or “might not put confidence in ourselves.”

[1:10]  ⁵ tn Because of the length and complexity of the Greek sentence, the relative clause “who delivered us…” was made a separate sentence in the translation.

[1:10]  ⁶ tn Grk “deliver us, on whom we have set our hope.”

[1:10]  ⁷ tc Several important witnesses, especially Alexandrian (Ì⁴⁶ B D* 0121 0243 1739 1881 pc Did), lack ὅτι ({oti, “that”) here, while others, most notably Western (D¹ F G 104 630 1505 pc ar b sy^h Or Ambst), lack ἔτι (eti, “yet”). Most mss, including important Alexandrians (א A C D² Ψ 33 Ï f t vg), have the full expression ὅτι καὶ ἔτι ({oti kai eti). Although the predominantly Alexandrian reading has much to commend it, the fact that either ὅτι or ἔτι has been dropped, while the καί has been retained, suggests that the original wording had ὅτι καὶ ἔτι, and that either particle dropped out intentionally for stylistic reasons. (F and G have the order καί ὅτι, suggesting that in their archetype the ἔτι was unintentionally dropped due to homoioteleuton.) If, however, ὅτι is not authentic, v. 10b should be translated “We have set our hope on him, and he will deliver us again.” Overall, a decision is difficult, but preference should be given to ὅτι καὶ ἔτι.

[14:19]  ⁸ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ¹⁰ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ¹¹ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[17:5]  ¹² 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]  ¹³ 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]  ¹⁴ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁵ 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]  ¹⁶ sn The attack took place at Jason’s house because this was probably the location of the new house church.

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

[17:5]  ¹⁸ 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.”

[18:12]  ¹⁹ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²¹ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ²² tn Grk “with one accord.”

[18:12]  ²³ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:13]  ²⁴ tn Or “inciting.”

[18:13]  ²⁵ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ²⁶ tn Grk “about to open his mouth” (an idiom).

[18:14]  ²⁷ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²⁸ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²⁹ tn Grk “accepting your complaint, O Jews.”

[18:15]  ³⁰ tn Or “dispute.”

[18:15]  ³¹ tn Grk “see to it” (an idiom).

[18:15]  ³² tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ³³ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ³⁴ sn See the note on the term judgment seat in 18:12.

[18:17]  ³⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ³⁶ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ³⁷ sn See the note on the term judgment seat in 18:12.

[18:17]  ³⁸ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[19:23]  ³⁹ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ⁴⁰ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ⁴¹ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ⁴² sn The Way refers to the Christian movement (Christianity).

[19:24]  ⁴³ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ⁴⁴ sn Artemis was the name of 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.

[19:24]  ⁴⁵ tn Grk “brought not a little business” (an idiom).

[19:24]  ⁴⁶ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ⁴⁷ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁴⁸ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁴⁹ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁵⁰ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ⁵¹ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁵² tn Or “misled.”

[19:26]  ⁵³ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁵⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁵⁵ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁵⁶ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁵⁷ 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.

[19:27]  ⁵⁸ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁵⁹ sn Artemis was the name of 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.

[19:27]  ⁶⁰ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁶¹ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁶² tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:28]  ⁶³ 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]  ⁶⁴ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁷¹ 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]  ⁷² tn Grk “to the theater with one accord.”

[19:30]  ⁷³ 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]  ⁷⁴ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁷⁵ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Or “had assembled.”

[19:33]  ⁷⁹ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² tn Or “motioning.”

[19:33]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁸⁶ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁸⁷ 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]  ⁸⁸ 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.

[21:27]  ⁸⁹ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁹⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁹¹ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁹² tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁹³ tn Grk “and laid hands on.”

[21:28]  ⁹⁴ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁹⁵ sn The law refers to the law of Moses.

[21:28]  ⁹⁶ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁹⁷ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁹⁸ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁹⁹ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[21:29]  ¹⁰⁰ tn Grk “whom.”

[21:29]  ¹⁰¹ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[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.

[21:31]  ¹⁰⁶ tn Grk “seeking.”

[21:31]  ¹⁰⁷ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ¹⁰⁸ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ¹⁰⁹ 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.

[21:31]  ¹¹⁰ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ¹¹¹ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ¹¹² tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹¹³ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹¹⁴ sn See the note on the word centurion in 10:1.

[21:32]  ¹¹⁵ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹¹⁶ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹¹⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹¹⁸ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  ¹¹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹²⁰ tn Grk “seized.”

[21:33]  ¹²¹ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹²² tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ¹²³ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ¹²⁴ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹²⁵ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹²⁶ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹²⁷ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹²⁸ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹²⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹³⁰ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  ¹³¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ¹³² sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ¹³³ tn This refers to mob violence (BDAG 175 s.v. βία b).

[22:23]  ¹³⁴ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹³⁵ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ¹³⁶ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[23:10]  ¹³⁷ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹⁴² 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.”