Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 2:29

2:29 “Brothers, ³  I can speak confidently ⁴  to you about our forefather ⁵  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ⁶  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁷  at what had happened to him.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ⁸  name, ⁹  his very name has made this man – whom you see and know – strong. The ¹⁰  faith that is through Jesus ¹¹  has given him this complete health in the presence ¹²  of you all.

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ¹³  your holy servant Jesus, whom you anointed, ¹⁴ 

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹⁵  it will come to nothing, ¹⁶ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁷  days, when the disciples were growing in number, ¹⁸  a complaint arose on the part of the Greek-speaking Jews ¹⁹  against the native Hebraic Jews, ²⁰  because their widows ²¹  were being overlooked ²²  in the daily distribution of food. ²³ 

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ²⁴  that Moses handed down to us.”

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ²⁵  made him move ²⁶  to this country where you now live.

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ²⁷  in the wilderness ²⁸  with the angel who spoke to him at Mount Sinai, and with our ancestors, ²⁹  and he ³⁰  received living oracles ³¹  to give to you. ³² 

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ³³  – we do not know what has happened to him!’ ³⁴ 

Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ³⁵  said to Philip, ³⁶  “Get up and go south ³⁷  on the road that goes down from Jerusalem ³⁸  to Gaza.” (This is a desert ³⁹  road.) ⁴⁰ 

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ⁴¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁴²  not open his mouth.

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁴³  to carry my name before Gentiles and kings and the people of Israel. ⁴⁴ 

Kisah Para Rasul 9:21

9:21 All ⁴⁵  who heard him were amazed and were saying, “Is this not ⁴⁶  the man who in Jerusalem was ravaging ⁴⁷  those who call on this name, and who had come here to bring them as prisoners ⁴⁸  to the chief priests?”

Kisah Para Rasul 10:30

10:30 Cornelius ⁴⁹  replied, ⁵⁰  “Four days ago at this very hour, at three o’clock in the afternoon, ⁵¹  I was praying in my house, and suddenly ⁵²  a man in shining clothing stood before me

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ⁵³  also went with me, and we entered the man’s house.

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ⁵⁴  that the Christ ⁵⁵  had to suffer and to rise from the dead, ⁵⁶  saying, ⁵⁷  “This Jesus I am proclaiming to you is the Christ.” ⁵⁸ 

Kisah Para Rasul 17:11

17:11 These Jews ⁵⁹  were more open-minded ⁶⁰  than those in Thessalonica, ⁶¹  for they eagerly ⁶²  received ⁶³  the message, examining ⁶⁴  the scriptures carefully every day ⁶⁵  to see if these things were so.

Kisah Para Rasul 18:25-26

18:25 He had been instructed in ⁶⁶  the way of the Lord, and with great enthusiasm ⁶⁷  he spoke and taught accurately the facts ⁶⁸  about Jesus, although he knew ⁶⁹  only the baptism of John. 18:26 He began to speak out fearlessly ⁷⁰  in the synagogue, ⁷¹  but when Priscilla and Aquila ⁷²  heard him, they took him aside ⁷³  and explained the way of God to him more accurately.

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁷⁴  and turned away ⁷⁵  a large crowd, ⁷⁶  not only in Ephesus ⁷⁷  but in practically all of the province of Asia, ⁷⁸  by saying ⁷⁹  that gods made by hands are not gods at all. ⁸⁰ 

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁸¹  and have done anything that deserves death, I am not trying to escape dying, ⁸²  but if not one of their charges against me is true, ⁸³  no one can hand me over to them. ⁸⁴  I appeal to Caesar!” ⁸⁵ 

Kisah Para Rasul 26:22

26:22 I have experienced ⁸⁶  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁸⁷  what the prophets and Moses said ⁸⁸  was going to happen:

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ⁸⁹  Paul ⁹⁰  stood up ⁹¹  among them and said, “Men, you should have listened to me ⁹²  and not put out to sea ⁹³  from Crete, thus avoiding ⁹⁴  this damage and loss.

Kisah Para Rasul 28:4

28:4 When the local people ⁹⁵  saw the creature hanging from Paul’s ⁹⁶  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ⁹⁷  has not allowed him to live!” ⁹⁸ 

[1:11]  ¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[2:29]  ³ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁴ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁵ tn Or “about our noted ancestor,” “about the patriarch.”

[3:10]  ⁶ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁷ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:16]  ⁸ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁹ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹⁰ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ¹² tn Or “in full view.”

[4:27]  ¹³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[5:38]  ¹⁵ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁶ tn Or “it will be put to an end.”

[6:1]  ¹⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁸ tn Grk “were multiplying.”

[6:1]  ¹⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²¹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²² tn Or “neglected.”

[6:1]  ²³ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:14]  ²⁴ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[7:4]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ²⁶ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:38]  ²⁷ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ²⁸ tn Or “desert.”

[7:38]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ³⁰ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ³¹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ³² tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:40]  ³³ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ³⁴ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[8:26]  ³⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ³⁶ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ³⁷ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ³⁸ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ³⁹ tn Or “wilderness.”

[8:26]  ⁴⁰ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:32]  ⁴¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁴² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[9:15]  ⁴³ tn Or “tool.”

[9:15]  ⁴⁴ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:21]  ⁴⁵ tn Grk “And all.” 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.

[9:21]  ⁴⁶ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ⁴⁷ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ⁴⁸ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[10:30]  ⁴⁹ tn Grk “And Cornelius.” 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.

[10:30]  ⁵⁰ tn Grk “said.”

[10:30]  ⁵¹ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁵² tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[11:12]  ⁵³ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[17:3]  ⁵⁴ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁵⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁵⁶ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁵⁷ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁵⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:11]  ⁵⁹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁶⁰ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁶¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁶² tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁶³ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁶⁴ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁶⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[18:25]  ⁶⁶ tn Or “had been taught.”

[18:25]  ⁶⁷ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁶⁸ tn Grk “the things.”

[18:25]  ⁶⁹ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ⁷⁰ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁷¹ sn See the note on synagogue in 6:9.

[18:26]  ⁷² sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ⁷³ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:26]  ⁷⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁷⁵ tn Or “misled.”

[19:26]  ⁷⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁷⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁷⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁷⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁸⁰ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[25:11]  ⁸¹ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁸² tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁸³ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁸⁴ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁸⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[26:22]  ⁸⁶ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁸⁷ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ⁸⁸ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[27:21]  ⁸⁹ 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]  ⁹⁰ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[28:4]  ⁹⁵ 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]  ⁹⁶ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ⁹⁷ 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]  ⁹⁸ 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.