Kisah Para Rasul 16:10-17

16:10 After Paul ¹  saw the vision, we attempted ²  immediately to go over to Macedonia, ³  concluding that God had called ⁴  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁵  from Troas ⁶  and sailed a straight course ⁷  to Samothrace, ⁸  the next day to Neapolis, ⁹  16:12 and from there to Philippi, ¹⁰  which is a leading city of that district ¹¹  of Macedonia, ¹²  a Roman colony. ¹³  We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ¹⁴  and began to speak ¹⁵  to the women ¹⁶  who had assembled there. ¹⁷  16:14 A ¹⁸  woman named Lydia, a dealer in purple cloth ¹⁹  from the city of Thyatira, ²⁰  a God-fearing woman, listened to us. ²¹  The Lord opened her heart to respond ²²  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ²³  “If ²⁴  you consider me to be a believer in the Lord, ²⁵  come and stay in my house.” And she persuaded ²⁶  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ²⁷  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ²⁸  She ²⁹  brought her owners ³⁰  a great profit by fortune-telling. ³¹  16:17 She followed behind Paul and us and kept crying out, ³²  “These men are servants ³³  of the Most High God, who are proclaiming to you the way ³⁴  of salvation.” ³⁵ 

Kisah Para Rasul 20:5--21:18

20:5 These had gone on ahead ³⁶  and were waiting for us in Troas. ³⁷  20:6 We ³⁸  sailed away from Philippi ³⁹  after the days of Unleavened Bread, ⁴⁰  and within five days ⁴¹  we came to the others ⁴²  in Troas, ⁴³  where we stayed for seven days. 20:7 On the first day ⁴⁴  of the week, when we met ⁴⁵  to break bread, Paul began to speak ⁴⁶  to the people, and because he intended ⁴⁷  to leave the next day, he extended ⁴⁸  his message until midnight. 20:8 (Now there were many lamps ⁴⁹  in the upstairs room where we were meeting.) ⁵⁰  20:9 A young man named Eutychus, who was sitting in the window, ⁵¹  was sinking ⁵²  into a deep sleep while Paul continued to speak ⁵³  for a long time. Fast asleep, ⁵⁴  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ⁵⁵  threw himself ⁵⁶  on the young man, ⁵⁷  put his arms around him, ⁵⁸  and said, “Do not be distressed, for he is still alive!” ⁵⁹  20:11 Then Paul ⁶⁰  went back upstairs, ⁶¹  and after he had broken bread and eaten, he talked with them ⁶²  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ⁶³  comforted.

The Voyage to Miletus

20:13 We went on ahead ⁶⁴  to the ship and put out to sea ⁶⁵  for Assos, ⁶⁶  intending ⁶⁷  to take Paul aboard there, for he had arranged it this way. ⁶⁸  He ⁶⁹  himself was intending ⁷⁰  to go there by land. ⁷¹  20:14 When he met us in Assos, ⁷²  we took him aboard ⁷³  and went to Mitylene. ⁷⁴  20:15 We set sail ⁷⁵  from there, and on the following day we arrived off Chios. ⁷⁶  The next day we approached ⁷⁷  Samos, ⁷⁸  and the day after that we arrived at Miletus. ⁷⁹  20:16 For Paul had decided to sail past Ephesus ⁸⁰  so as not to spend time ⁸¹  in the province of Asia, ⁸²  for he was hurrying ⁸³  to arrive in Jerusalem, ⁸⁴  if possible, ⁸⁵  by the day of Pentecost. 20:17 From Miletus ⁸⁶  he sent a message ⁸⁷  to Ephesus, telling the elders of the church to come to him. ⁸⁸ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁸⁹  the whole time I was with you, from the first day I set foot ⁹⁰  in the province of Asia, ⁹¹  20:19 serving the Lord with all humility ⁹²  and with tears, and with the trials that happened to me because of the plots ⁹³  of the Jews. 20:20 You know that I did not hold back from proclaiming ⁹⁴  to you anything that would be helpful, ⁹⁵  and from teaching you publicly ⁹⁶  and from house to house, 20:21 testifying ⁹⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁹⁸  20:22 And now, ⁹⁹  compelled ¹⁰⁰  by the Spirit, I am going to Jerusalem ¹⁰¹  without knowing what will happen to me there, ¹⁰²  20:23 except ¹⁰³  that the Holy Spirit warns ¹⁰⁴  me in town after town ¹⁰⁵  that ¹⁰⁶  imprisonment ¹⁰⁷  and persecutions ¹⁰⁸  are waiting for me. 20:24 But I do not consider my life ¹⁰⁹  worth anything ¹¹⁰  to myself, so that ¹¹¹  I may finish my task ¹¹²  and the ministry that I received from the Lord Jesus, to testify to the good news ¹¹³  of God’s grace.

20:25 “And now ¹¹⁴  I know that none ¹¹⁵  of you among whom I went around proclaiming the kingdom ¹¹⁶  will see me ¹¹⁷  again. 20:26 Therefore I declare ¹¹⁸  to you today that I am innocent ¹¹⁹  of the blood of you all. ¹²⁰  20:27 For I did not hold back from ¹²¹  announcing ¹²²  to you the whole purpose ¹²³  of God. 20:28 Watch out for ¹²⁴  yourselves and for all the flock of which ¹²⁵  the Holy Spirit has made you overseers, ¹²⁶  to shepherd the church of God ¹²⁷  that he obtained ¹²⁸  with the blood of his own Son. ¹²⁹  20:29 I know that after I am gone ¹³⁰  fierce wolves ¹³¹  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹³²  men ¹³³  will arise, teaching perversions of the truth ¹³⁴  to draw the disciples away after them. 20:31 Therefore be alert, ¹³⁵  remembering that night and day for three years I did not stop warning ¹³⁶  each one of you with tears. 20:32 And now I entrust ¹³⁷  you to God and to the message ¹³⁸  of his grace. This message ¹³⁹  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹⁴⁰  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹⁴¹  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹⁴²  I have shown you that by working in this way we must help ¹⁴³  the weak, ¹⁴⁴  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁴⁵ 

20:36 When ¹⁴⁶  he had said these things, he knelt down ¹⁴⁷  with them all and prayed. 20:37 They all began to weep loudly, ¹⁴⁸  and hugged ¹⁴⁹  Paul and kissed him, ¹⁵⁰  20:38 especially saddened ¹⁵¹  by what ¹⁵²  he had said, that they were not going to see him ¹⁵³  again. Then they accompanied ¹⁵⁴  him to the ship.

Paul’s Journey to Jerusalem

21:1 After ¹⁵⁵  we ¹⁵⁶  tore ourselves away ¹⁵⁷  from them, we put out to sea, ¹⁵⁸  and sailing a straight course, ¹⁵⁹  we came to Cos, ¹⁶⁰  on the next day to Rhodes, ¹⁶¹  and from there to Patara. ¹⁶²  21:2 We found ¹⁶³  a ship crossing over to Phoenicia, ¹⁶⁴  went aboard, ¹⁶⁵  and put out to sea. ¹⁶⁶  21:3 After we sighted Cyprus ¹⁶⁷  and left it behind on our port side, ¹⁶⁸  we sailed on to Syria and put in ¹⁶⁹  at Tyre, ¹⁷⁰  because the ship was to unload its cargo there. 21:4 After we located ¹⁷¹  the disciples, we stayed there ¹⁷²  seven days. They repeatedly told ¹⁷³  Paul through the Spirit ¹⁷⁴  not to set foot ¹⁷⁵  in Jerusalem. ¹⁷⁶  21:5 When ¹⁷⁷  our time was over, ¹⁷⁸  we left and went on our way. All of them, with their wives and children, accompanied ¹⁷⁹  us outside of the city. After ¹⁸⁰  kneeling down on the beach and praying, ¹⁸¹  21:6 we said farewell ¹⁸²  to one another. ¹⁸³  Then ¹⁸⁴  we went aboard the ship, and they returned to their own homes. ¹⁸⁵  21:7 We continued the voyage from Tyre ¹⁸⁶  and arrived at Ptolemais, ¹⁸⁷  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left ¹⁸⁸  and came to Caesarea, ¹⁸⁹  and entered ¹⁹⁰  the house of Philip the evangelist, who was one of the seven, ¹⁹¹  and stayed with him. 21:9 (He had four unmarried ¹⁹²  daughters who prophesied.) ¹⁹³ 

21:10 While we remained there for a number of days, ¹⁹⁴  a prophet named Agabus ¹⁹⁵  came down from Judea. 21:11 He came ¹⁹⁶  to us, took ¹⁹⁷  Paul’s belt, ¹⁹⁸  tied ¹⁹⁹  his own hands and feet with it, ²⁰⁰  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ²⁰¹  to the Gentiles.’” 21:12 When we heard this, both we and the local people ²⁰²  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁰³  my heart? For I am ready not only to be tied up, ²⁰⁴  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ²⁰⁵  we said no more except, ²⁰⁶  “The Lord’s will be done.” ²⁰⁷ 

21:15 After these days we got ready ²⁰⁸  and started up ²⁰⁹  to Jerusalem. 21:16 Some of the disciples from Caesarea ²¹⁰  came along with us too, and brought us to the house ²¹¹  of Mnason of Cyprus, a disciple from the earliest times, ²¹²  with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ²¹³  21:18 The next day Paul went in with us to see James, and all the elders were there. ²¹⁴ 

Kisah Para Rasul 27:1--28:16

Paul and Company Sail for Rome

27:1 When it was decided we ²¹⁵  would sail to Italy, ²¹⁶  they handed over Paul and some other prisoners to a centurion ²¹⁷  of the Augustan Cohort ²¹⁸  named Julius. 27:2 We went on board ²¹⁹  a ship from Adramyttium ²²⁰  that was about to sail to various ports ²²¹  along the coast of the province of Asia ²²²  and put out to sea, ²²³  accompanied by Aristarchus, a Macedonian ²²⁴  from Thessalonica. ²²⁵  27:3 The next day we put in ²²⁶  at Sidon, ²²⁷  and Julius, treating Paul kindly, ²²⁸  allowed him to go to his friends so they could provide him with what he needed. ²²⁹  27:4 From there we put out to sea ²³⁰  and sailed under the lee ²³¹  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea ²³²  off Cilicia and Pamphylia, ²³³  we put in ²³⁴  at Myra ²³⁵  in Lycia. ²³⁶  27:6 There the centurion ²³⁷  found ²³⁸  a ship from Alexandria ²³⁹  sailing for Italy, and he put us aboard it. 27:7 We sailed slowly ²⁴⁰  for many days and arrived with difficulty off Cnidus. ²⁴¹  Because the wind prevented us from going any farther, ²⁴²  we sailed under the lee ²⁴³  of Crete off Salmone. ²⁴⁴  27:8 With difficulty we sailed along the coast ²⁴⁵  of Crete ²⁴⁶  and came to a place called Fair Havens that was near the town of Lasea. ²⁴⁷ 

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ²⁴⁸  because the fast ²⁴⁹  was already over, ²⁵⁰  Paul advised them, ²⁵¹  27:10 “Men, I can see the voyage is going to end ²⁵²  in disaster ²⁵³  and great loss not only of the cargo and the ship, but also of our lives.” ²⁵⁴  27:11 But the centurion ²⁵⁵  was more convinced ²⁵⁶  by the captain ²⁵⁷  and the ship’s owner than by what Paul said. ²⁵⁸  27:12 Because the harbor was not suitable to spend the winter in, the majority decided ²⁵⁹  to put out to sea ²⁶⁰  from there. They hoped that ²⁶¹  somehow they could reach ²⁶²  Phoenix, ²⁶³  a harbor of Crete facing ²⁶⁴  southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought ²⁶⁵  they could carry out ²⁶⁶  their purpose, so they weighed anchor ²⁶⁷  and sailed close along the coast ²⁶⁸  of Crete. 27:14 Not long after this, a hurricane-force ²⁶⁹  wind called the northeaster ²⁷⁰  blew down from the island. ²⁷¹  27:15 When the ship was caught in it ²⁷²  and could not head into ²⁷³  the wind, we gave way to it and were driven ²⁷⁴  along. 27:16 As we ran under the lee of ²⁷⁵  a small island called Cauda, ²⁷⁶  we were able with difficulty to get the ship’s boat ²⁷⁷  under control. 27:17 After the crew ²⁷⁸  had hoisted it aboard, ²⁷⁹  they used supports ²⁸⁰  to undergird the ship. Fearing they would run aground ²⁸¹  on the Syrtis, ²⁸²  they lowered the sea anchor, ²⁸³  thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, ²⁸⁴  they began throwing the cargo overboard, ²⁸⁵  27:19 and on the third day they threw the ship’s gear ²⁸⁶  overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent ²⁸⁷  storm continued to batter us, ²⁸⁸  we finally abandoned all hope of being saved. ²⁸⁹ 

27:21 Since many of them had no desire to eat, ²⁹⁰  Paul ²⁹¹  stood up ²⁹²  among them and said, “Men, you should have listened to me ²⁹³  and not put out to sea ²⁹⁴  from Crete, thus avoiding ²⁹⁵  this damage and loss. 27:22 And now I advise ²⁹⁶  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ²⁹⁷  27:23 For last night an angel of the God to whom I belong ²⁹⁸  and whom I serve ²⁹⁹  came to me ³⁰⁰  27:24 and said, ³⁰¹  ‘Do not be afraid, Paul! You must stand before ³⁰²  Caesar, ³⁰³  and God has graciously granted you the safety ³⁰⁴  of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God ³⁰⁵  that it will be just as I have been told. 27:26 But we must ³⁰⁶  run aground on some island.”

27:27 When the fourteenth night had come, while we were being driven ³⁰⁷  across the Adriatic Sea, ³⁰⁸  about midnight the sailors suspected they were approaching some land. ³⁰⁹  27:28 They took soundings ³¹⁰  and found the water was twenty fathoms ³¹¹  deep; when they had sailed a little farther ³¹²  they took soundings again and found it was fifteen fathoms ³¹³  deep. 27:29 Because they were afraid ³¹⁴  that we would run aground on the rocky coast, ³¹⁵  they threw out ³¹⁶  four anchors from the stern and wished ³¹⁷  for day to appear. ³¹⁸  27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ³¹⁹  that they were going to put out anchors from the bow, 27:31 Paul said to the centurion ³²⁰  and the soldiers, “Unless these men stay with the ship, you ³²¹  cannot be saved.” 27:32 Then the soldiers cut the ropes ³²²  of the ship’s boat and let it drift away. ³²³ 

27:33 As day was about to dawn, ³²⁴  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ³²⁵  and have gone ³²⁶  without food; you have eaten nothing. ³²⁷  27:34 Therefore I urge you to take some food, for this is important ³²⁸  for your survival. ³²⁹  For not one of you will lose a hair from his head.” 27:35 After he said this, Paul ³³⁰  took bread ³³¹  and gave thanks to God in front of them all, ³³²  broke ³³³  it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six ³³⁴  persons on the ship.) ³³⁵  27:38 When they had eaten enough to be satisfied, ³³⁶  they lightened the ship by throwing the wheat ³³⁷  into the sea.

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ³³⁸  a bay ³³⁹  with a beach, ³⁴⁰  where they decided to run the ship aground if they could. 27:40 So they slipped ³⁴¹  the anchors ³⁴²  and left them in the sea, at the same time loosening the linkage ³⁴³  that bound the steering oars ³⁴⁴  together. Then they hoisted ³⁴⁵  the foresail ³⁴⁶  to the wind and steered toward ³⁴⁷  the beach. 27:41 But they encountered a patch of crosscurrents ³⁴⁸  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ³⁴⁹  of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners ³⁵⁰  so that none of them would escape by swimming away. ³⁵¹  27:43 But the centurion, ³⁵²  wanting to save Paul’s life, ³⁵³  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ³⁵⁴  27:44 and the rest were to follow, ³⁵⁵  some on planks ³⁵⁶  and some on pieces of the ship. ³⁵⁷  And in this way ³⁵⁸  all were brought safely to land.

Paul on Malta

28:1 After we had safely reached shore, ³⁵⁹  we learned that the island was called Malta. ³⁶⁰  28:2 The local inhabitants ³⁶¹  showed us extraordinary ³⁶²  kindness, for they built a fire and welcomed us all because it had started to rain ³⁶³  and was cold. 28:3 When Paul had gathered a bundle of brushwood ³⁶⁴  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people ³⁶⁵  saw the creature hanging from Paul’s ³⁶⁶  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ³⁶⁷  has not allowed him to live!” ³⁶⁸  28:5 However, ³⁶⁹  Paul ³⁷⁰  shook ³⁷¹  the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up ³⁷²  or suddenly drop dead. So after they had waited ³⁷³  a long time and had seen ³⁷⁴  nothing unusual happen ³⁷⁵  to him, they changed their minds ³⁷⁶  and said he was a god. ³⁷⁷ 

28:7 Now in the region around that place ³⁷⁸  were fields belonging to the chief official ³⁷⁹  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father ³⁸⁰  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ³⁸¹  and after praying, placed ³⁸²  his hands on him and healed ³⁸³  him. 28:9 After this had happened, many of the people on the island who were sick ³⁸⁴  also came and were healed. ³⁸⁵  28:10 They also bestowed many honors, ³⁸⁶  and when we were preparing to sail, ³⁸⁷  they gave ³⁸⁸  us all the supplies we needed. ³⁸⁹ 

Paul Finally Reaches Rome

28:11 After three months we put out to sea ³⁹⁰  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ³⁹¹  as its figurehead. ³⁹²  28:12 We put in ³⁹³  at Syracuse ³⁹⁴  and stayed there three days. 28:13 From there we cast off ³⁹⁵  and arrived at Rhegium, ³⁹⁶  and after one day a south wind sprang up ³⁹⁷  and on the second day we came to Puteoli. ³⁹⁸  28:14 There ³⁹⁹  we found ⁴⁰⁰  some brothers ⁴⁰¹  and were invited to stay with them seven days. And in this way we came to Rome. ⁴⁰²  28:15 The brothers from there, ⁴⁰³  when they heard about us, came as far as the Forum of Appius ⁴⁰⁴  and Three Taverns ⁴⁰⁵  to meet us. When he saw them, ⁴⁰⁶  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live ⁴⁰⁷  by himself, with the soldier who was guarding him.

[16:10]  ¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ² tn Grk “sought.”

[16:10]  ³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴ tn Or “summoned.”

[16:11]  ⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:11]  ⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁷ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ⁸ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁹ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ¹⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ¹¹ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ¹² sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ¹³ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ¹⁴ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹⁵ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁶ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹⁷ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ¹⁸ tn Grk “And a.” 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.

[16:14]  ¹⁹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ²⁰ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ²¹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ²² tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ²³ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ²⁴ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ²⁵ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ²⁶ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ²⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ²⁸ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ²⁹ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ³⁰ tn Or “masters.”

[16:16]  ³¹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ³² tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ³³ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ³⁴ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ³⁵ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[20:5]  ³⁶ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ³⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ³⁸ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ³⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁴⁰ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ⁴¹ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁴² tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁴³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ⁴⁴ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁴⁵ tn Or “assembled.”

[20:7]  ⁴⁶ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁴⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁴⁸ tn Or “prolonged.”

[20:8]  ⁴⁹ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ⁵⁰ sn This is best taken as a parenthetical note by the author.

[20:9]  ⁵¹ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁵² tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ⁵³ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁵⁴ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ⁵⁵ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁵⁶ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁵⁷ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁵⁸ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁵⁹ tn Grk “for his life is in him” (an idiom).

[20:11]  ⁶⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁶¹ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁶² tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ⁶³ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:13]  ⁶⁴ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ⁶⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ⁶⁶ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁶⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁶⁸ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ⁶⁹ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ⁷⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁷¹ tn Or “there on foot.”

[20:14]  ⁷² sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ⁷³ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ⁷⁴ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:15]  ⁷⁵ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ⁷⁶ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ⁷⁷ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ⁷⁸ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁷⁹ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[20:16]  ⁸⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁸¹ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁸² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ⁸³ tn Or “was eager.”

[20:16]  ⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁸⁵ tn Grk “if it could be to him” (an idiom).

[20:17]  ⁸⁶ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁸⁷ 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.

[20:17]  ⁸⁸ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ⁸⁹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁹⁰ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁹¹ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ⁹² sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ⁹³ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ⁹⁴ tn Or “declaring.”

[20:20]  ⁹⁵ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ⁹⁶ tn Or “openly.”

[20:21]  ⁹⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁹⁸ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:22]  ⁹⁹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ¹⁰⁰ tn Grk “bound.”

[20:22]  ¹⁰¹ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹⁰² tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ¹⁰³ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹⁰⁴ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹⁰⁵ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹⁰⁶ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹⁰⁷ tn Grk “bonds.”

[20:23]  ¹⁰⁸ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ¹⁰⁹ tn Grk “soul.”

[20:24]  ¹¹⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹¹¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹¹² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹¹³ tn Or “to the gospel.”

[20:25]  ¹¹⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹¹⁵ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹¹⁶ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹¹⁷ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ¹¹⁸ tn Or “testify.”

[20:26]  ¹¹⁹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ¹²⁰ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ¹²¹ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ¹²² tn Or “proclaiming,” “declaring.”

[20:27]  ¹²³ tn Or “plan.”

[20:28]  ¹²⁴ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹²⁵ tn Grk “in which.”

[20:28]  ¹²⁶ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹²⁷ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹²⁸ tn Or “acquired.”

[20:28]  ¹²⁹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:29]  ¹³⁰ tn Grk “after my departure.”

[20:29]  ¹³¹ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ¹³² tn Grk “from among yourselves.”

[20:30]  ¹³³ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹³⁴ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[20:31]  ¹³⁵ tn Or “be watchful.”

[20:31]  ¹³⁶ tn Or “admonishing.”

[20:32]  ¹³⁷ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹³⁸ tn Grk “word.”

[20:32]  ¹³⁹ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  ¹⁴⁰ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:34]  ¹⁴¹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ¹⁴² sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁴³ tn Or “must assist.”

[20:35]  ¹⁴⁴ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁴⁵ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:36]  ¹⁴⁶ 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.

[20:36]  ¹⁴⁷ tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  ¹⁴⁸ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹⁴⁹ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹⁵⁰ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:38]  ¹⁵¹ tn Or “pained.”

[20:38]  ¹⁵² tn Grk “by the word that he had said.”

[20:38]  ¹⁵³ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹⁵⁴ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  ¹⁵⁵ tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹⁵⁶ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁵⁷ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁵⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ¹⁵⁹ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁶⁰ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁶¹ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁶² sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ¹⁶³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁶⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁶⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁶⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3]  ¹⁶⁷ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ¹⁶⁸ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ¹⁶⁹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ¹⁷⁰ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:4]  ¹⁷¹ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹⁷² tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁷³ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁷⁴ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁷⁵ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹⁷⁷ tn Grk “It happened that when.” 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.

[21:5]  ¹⁷⁸ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁷⁹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁸⁰ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁸¹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹⁸² tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹⁸³ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹⁸⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹⁸⁵ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ¹⁸⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹⁸⁷ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  ¹⁸⁸ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁸⁹ 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 another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹⁹⁰ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁹¹ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  ¹⁹² tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ¹⁹³ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ¹⁹⁴ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁹⁵ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ¹⁹⁶ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁹⁷ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁹⁸ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁹⁹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁰⁰ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ²⁰¹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ²⁰² tn Or “the people there.”

[21:13]  ²⁰³ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²⁰⁴ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ²⁰⁵ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ²⁰⁶ tn Grk “we became silent, saying.”

[21:14]  ²⁰⁷ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ²⁰⁸ tn Or “we made preparations.”

[21:15]  ²⁰⁹ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:16]  ²¹⁰ 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.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ²¹¹ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ²¹² tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17]  ²¹³ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18]  ²¹⁴ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:18]  sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

[27:1]  ²¹⁵ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ²¹⁶ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ²¹⁷ sn See the note on the word centurion in 10:1.

[27:1]  ²¹⁸ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:2]  ²¹⁹ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ²²⁰ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ²²¹ tn Grk “places.”

[27:2]  ²²² 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.

[27:2]  ²²³ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ²²⁴ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ²²⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  ²²⁶ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ²²⁷ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ²²⁸ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ²²⁹ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:4]  ²³⁰ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ²³¹ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  ²³² tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ²³³ sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ²³⁴ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ²³⁵ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ²³⁶ sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  ²³⁷ sn See the note on the word centurion in 10:1.

[27:6]  ²³⁸ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ²³⁹ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:7]  ²⁴⁰ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ²⁴¹ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ²⁴² tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ²⁴³ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ²⁴⁴ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:8]  ²⁴⁵ tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  ²⁴⁶ tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  ²⁴⁷ sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[27:9]  ²⁴⁸ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²⁴⁹ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²⁵⁰ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²⁵¹ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:10]  ²⁵² tn Grk “is going to be with disaster.”

[27:10]  ²⁵³ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ²⁵⁴ tn Grk “souls” (here, one’s physical life).

[27:11]  ²⁵⁵ sn See the note on the word centurion in 10:1.

[27:11]  ²⁵⁶ tn Or “persuaded.”

[27:11]  ²⁵⁷ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ²⁵⁸ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[27:12]  ²⁵⁹ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ²⁶⁰ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  ²⁶¹ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ²⁶² tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ²⁶³ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ²⁶⁴ tn Or “a harbor of Crete open to the southwest and northwest.”

[27:13]  ²⁶⁵ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ²⁶⁶ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ²⁶⁷ tn Or “departed.”

[27:13]  ²⁶⁸ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:14]  ²⁶⁹ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ²⁷⁰ sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ²⁷¹ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:15]  ²⁷² tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ²⁷³ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ²⁷⁴ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:16]  ²⁷⁵ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ²⁷⁶ sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ²⁷⁷ sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[27:17]  ²⁷⁸ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ²⁷⁹ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ²⁸⁰ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ²⁸¹ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ²⁸² tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ²⁸³ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:18]  ²⁸⁴ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ²⁸⁵ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” 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.

[27:18]  sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.

[27:19]  ²⁸⁶ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:20]  ²⁸⁷ tn Grk “no small storm” = a very great storm.

[27:20]  ²⁸⁸ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ²⁸⁹ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:21]  ²⁹⁰ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²⁹¹ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²⁹² tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²⁹³ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

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

[27:21]  ²⁹⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ²⁹⁵ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:22]  ²⁹⁶ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ²⁹⁷ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

[27:23]  ²⁹⁸ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ²⁹⁹ tn Or “worship.”

[27:23]  ³⁰⁰ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[27:24]  ³⁰¹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ³⁰² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ³⁰³ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ³⁰⁴ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:25]  ³⁰⁵ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:26]  ³⁰⁶ tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.

[27:27]  ³⁰⁷ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ³⁰⁸ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ³⁰⁹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  ³¹⁰ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ³¹¹ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ³¹² tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ³¹³ sn Here the depth was about 90 ft (27 m).

[27:29]  ³¹⁴ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ³¹⁵ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ³¹⁶ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ³¹⁷ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ³¹⁸ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[27:30]  ³¹⁹ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:31]  ³²⁰ sn See the note on the word centurion in 10:1.

[27:31]  ³²¹ sn The pronoun you is plural in Greek.

[27:32]  ³²² sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ³²³ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[27:33]  ³²⁴ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ³²⁵ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ³²⁶ tn Or “continued.”

[27:33]  ³²⁷ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:34]  ³²⁸ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ³²⁹ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:35]  ³³⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ³³¹ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ³³² tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ³³³ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:37]  ³³⁴ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ³³⁵ sn This is a parenthetical note by the author.

[27:38]  ³³⁶ tn Or “When they had eaten their fill.”

[27:38]  ³³⁷ tn Or “grain.”

[27:39]  ³³⁸ tn Or “observed,” “saw.”

[27:39]  ³³⁹ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ³⁴⁰ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:40]  ³⁴¹ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ³⁴² tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ³⁴³ tn Grk “bands”; possibly “ropes.”

[27:40]  ³⁴⁴ tn Or “rudders.”

[27:40]  ³⁴⁵ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ³⁴⁶ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ³⁴⁷ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[27:41]  ³⁴⁸ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ³⁴⁹ tn Or “violence” (BDAG 175 s.v. βία a).

[27:42]  ³⁵⁰ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ³⁵¹ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[27:43]  ³⁵² sn See the note on the word centurion in 10:1.

[27:43]  ³⁵³ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ³⁵⁴ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ³⁵⁵ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ³⁵⁶ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ³⁵⁷ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ³⁵⁸ tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:1]  ³⁵⁹ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ³⁶⁰ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[28:2]  ³⁶¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ³⁶² tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ³⁶³ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:3]  ³⁶⁴ tn Or “sticks.”

[28:4]  ³⁶⁵ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ³⁶⁶ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ³⁶⁷ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ³⁶⁸ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:5]  ³⁶⁹ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ³⁷⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ³⁷¹ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁷² tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ³⁷³ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ³⁷⁴ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ³⁷⁵ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁷⁶ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁷⁷ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:7]  ³⁷⁸ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ³⁷⁹ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:8]  ³⁸⁰ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  ³⁸¹ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³⁸² tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³⁸³ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  ³⁸⁴ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ³⁸⁵ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  ³⁸⁶ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ³⁸⁷ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  ³⁸⁸ tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  ³⁸⁹ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

[28:11]  ³⁹⁰ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  ³⁹¹ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

[28:11]  ³⁹² tn Or “as its emblem.”

[28:12]  ³⁹³ tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.

[28:12]  ³⁹⁴ sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

[28:13]  ³⁹⁵ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ³⁹⁶ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ³⁹⁷ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ³⁹⁸ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:14]  ³⁹⁹ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ⁴⁰⁰ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ⁴⁰¹ sn That is, some fellow Christians.

[28:14]  ⁴⁰² map For location see JP4 A1.

[28:15]  ⁴⁰³ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ⁴⁰⁴ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ⁴⁰⁵ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁴⁰⁶ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:16]  ⁴⁰⁷ tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).