Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ¹  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ²  they were acutely distressed ³  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 2:47

2:47 praising God and having the good will ⁴  of all the people. And the Lord was adding to their number every day ⁵  those who were being saved.

Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ⁶  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ⁷  called Solomon’s Portico. ⁸ 

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁹  were speaking to the people, the priests and the commander ¹⁰  of the temple guard ¹¹  and the Sadducees ¹²  came up ¹³  to them,

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ¹⁴  “Whether it is right before God to obey ¹⁵  you rather than God, you decide,

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ¹⁶  paid this amount ¹⁷  for the land?” Sapphira ¹⁸  said, “Yes, that much.”

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ¹⁹ 

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ²⁰  heard that Samaria had accepted the word ²¹  of God, they sent ²²  Peter and John to them.

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ²³  because you thought you could acquire ²⁴  God’s gift with money!

Kisah Para Rasul 8:24

8:24 But Simon replied, ²⁵  “You pray to the Lord for me so that nothing of what you have said may happen to ²⁶  me.”

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ²⁷  he saw clearly in a vision an angel of God ²⁸  who came in ²⁹  and said to him, “Cornelius.”

Kisah Para Rasul 10:21

10:21 So Peter went down ³⁰  to the men and said, “Here I am, ³¹  the person you’re looking for. Why have you come?”

Kisah Para Rasul 11:11

11:11 At that very moment, ³²  three men sent to me from Caesarea ³³  approached ³⁴  the house where we were staying. ³⁵ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ³⁶  and Cyrene ³⁷  among them who came ³⁸  to Antioch ³⁹  and began to speak to the Greeks ⁴⁰  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁴¹  praying to God for him. ⁴² 

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁴³  But she kept insisting that it was Peter, ⁴⁴  and they kept saying, ⁴⁵  “It is his angel!” ⁴⁶ 

Kisah Para Rasul 13:31-32

13:31 and ⁴⁷  for many days he appeared to those who had accompanied ⁴⁸  him from Galilee to Jerusalem. These ⁴⁹  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ⁵⁰ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁵¹  God’s purpose in his own generation, died, ⁵²  was buried with his ancestors, ⁵³  and experienced ⁵⁴  decay,

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁵⁵  in the Lycaonian language, ⁵⁶  “The gods have come down to us in human form!” ⁵⁷ 

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ⁵⁸  “The magistrates have sent orders ⁵⁹  to release you. So come out now and go in peace.” ⁶⁰ 

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁶¹  departed.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁶²  as he customarily did, and on three Sabbath days he addressed ⁶³  them from the scriptures,

Kisah Para Rasul 17:17

17:17 So he was addressing ⁶⁴  the Jews and the God-fearing Gentiles ⁶⁵  in the synagogue, ⁶⁶  and in the marketplace every day ⁶⁷  those who happened to be there.

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ⁶⁸  who were his friends sent ⁶⁹  a message ⁷⁰  to him, urging him not to venture ⁷¹  into the theater.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁷²  against someone, the courts are open ⁷³  and there are proconsuls; let them bring charges against one another there. ⁷⁴ 

Kisah Para Rasul 20:6

20:6 We ⁷⁵  sailed away from Philippi ⁷⁶  after the days of Unleavened Bread, ⁷⁷  and within five days ⁷⁸  we came to the others ⁷⁹  in Troas, ⁸⁰  where we stayed for seven days.

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 22:13

22:13 came ⁸¹  to me and stood beside me ⁸²  and said to me, ‘Brother Saul, regain your sight!’ ⁸³  And at that very moment ⁸⁴  I looked up and saw him. ⁸⁵ 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁸⁶  Paul said to the centurion ⁸⁷  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁸⁸  without a proper trial?” ⁸⁹ 

Kisah Para Rasul 23:17

23:17 Paul called ⁹⁰  one of the centurions ⁹¹  and said, “Take this young man to the commanding officer, ⁹²  for he has something to report to him.”

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁹³  with anyone or stirring up a crowd ⁹⁴  in the temple courts ⁹⁵  or in the synagogues ⁹⁶  or throughout the city, ⁹⁷ 

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ⁹⁸  with him about their own religion ⁹⁹  and about a man named Jesus ¹⁰⁰  who was dead, whom Paul claimed ¹⁰¹  to be alive.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ¹⁰²  I ordered him to be kept under guard until I could send him to Caesar.” ¹⁰³ 

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ¹⁰⁴  said to Paul, “You have permission ¹⁰⁵  to speak for yourself.” Then Paul held out his hand ¹⁰⁶  and began his defense: ¹⁰⁷ 

Kisah Para Rasul 27:3

27:3 The next day we put in ¹⁰⁸  at Sidon, ¹⁰⁹  and Julius, treating Paul kindly, ¹¹⁰  allowed him to go to his friends so they could provide him with what he needed. ¹¹¹ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ¹¹²  for your survival. ¹¹³  For not one of you will lose a hair from his head.”

[1:7]  ¹ tn Grk “It is not for you to know.”

[2:37]  ² tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ³ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:47]  ⁴ tn Or “the favor.”

[2:47]  ⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:11]  ⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ⁷ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ⁸ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[4:1]  ⁹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹⁰ tn Or “captain.”

[4:1]  ¹¹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹² sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹³ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:19]  ¹⁴ tn Grk “answered and said to them.”

[4:19]  ¹⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[5:8]  ¹⁶ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ¹⁷ tn Grk “so much,” “as much as this.”

[5:8]  ¹⁸ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[7:3]  ¹⁹ sn A quotation from Gen 12:1.

[8:14]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ²¹ tn Or “message.”

[8:14]  ²² sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:20]  ²³ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ²⁴ tn Or “obtain.”

[8:24]  ²⁵ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ²⁶ tn Grk “may come upon.”

[10:3]  ²⁷ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²⁸ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ²⁹ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:21]  ³⁰ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ³¹ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[11:11]  ³² tn Grk “And behold.”

[11:11]  ³³ 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.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ³⁴ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ³⁵ tn The word “staying” is not in the Greek text but is implied.

[11:20]  ³⁶ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ³⁷ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ³⁸ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ³⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁴⁰ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:5]  ⁴¹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁴² tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:15]  ⁴³ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁴⁴ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁴⁵ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁴⁶ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[13:31]  ⁴⁷ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁴⁸ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁴⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ⁵⁰ tn Or “to our forefathers”; Grk “the fathers.”

[13:36]  ⁵¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁵² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁵³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁵⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[14:11]  ⁵⁵ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁵⁶ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁵⁷ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[16:36]  ⁵⁸ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁵⁹ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁶⁰ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:40]  ⁶¹ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:2]  ⁶² tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁶³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. 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.

[17:17]  ⁶⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. 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.

[17:17]  ⁶⁵ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁶⁶ sn See the note on synagogue in 6:9.

[17:17]  ⁶⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:31]  ⁶⁸ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁶⁹ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁷⁰ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁷¹ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:38]  ⁷² tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁷³ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ⁷⁴ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[20:6]  ⁷⁵ 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]  ⁷⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁷⁷ 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]  ⁷⁸ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁷⁹ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁸⁰ 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).

[22:13]  ⁸¹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁸² tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁸³ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ⁸⁴ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ⁸⁵ tn Grk “I looked up to him.”

[22:25]  ⁸⁶ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁸⁷ sn See the note on the word centurion in 10:1.

[22:25]  ⁸⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁸⁹ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[23:17]  ⁹⁰ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ⁹¹ sn See the note on the word centurion in 10:1.

[23:17]  ⁹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[24:12]  ⁹³ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁹⁴ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁹⁵ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁹⁶ sn See the note on synagogue in 6:9.

[24:12]  ⁹⁷ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[25:19]  ⁹⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁹⁹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁰⁰ tn Grk “a certain Jesus.”

[25:19]  ¹⁰¹ tn Or “asserted.”

[25:21]  ¹⁰² tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ¹⁰³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:1]  ¹⁰⁴ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁰⁵ tn Grk “It is permitted for you.”

[26:1]  ¹⁰⁶ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁰⁷ tn Or “and began to speak in his own defense.”

[27:3]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:34]  ¹¹² 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]  ¹¹³ tn Or “deliverance” (‘salvation’ in a nontheological sense).