Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ²  at my right hand

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ³  and teaching ⁴  the people!”

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, ⁵  it will come to nothing, ⁶ 

Kisah Para Rasul 6:2

6:2 So the twelve ⁷  called ⁸  the whole group ⁹  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁰ 

Kisah Para Rasul 7:2

7:2 So he replied, ¹¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹²  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:26

7:26 The next day Moses ¹³  saw two men ¹⁴  fighting, and tried to make peace between ¹⁵  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ¹⁶  of Moloch ¹⁷  and the star of the ¹⁸  god Rephan, ¹⁹  the images you made to worship, but I will deport ²⁰  you beyond Babylon.’ ²¹ 

Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ²²  said to Philip, ²³  “Get up and go south ²⁴  on the road that goes down from Jerusalem ²⁵  to Gaza.” (This is a desert ²⁶  road.) ²⁷ 

Kisah Para Rasul 10:9

10:9 About noon ²⁸  the next day, while they were on their way and approaching ²⁹  the city, Peter went up on the roof ³⁰  to pray.

Kisah Para Rasul 10:24

10:24 The following day ³¹  he entered Caesarea. ³²  Now Cornelius was waiting anxiously ³³  for them and had called together his relatives and close friends.

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ³⁴  them ³⁵  that Peter was standing at the gate.

Kisah Para Rasul 13:5

13:5 When ³⁶  they arrived ³⁷  in Salamis, ³⁸  they began to proclaim ³⁹  the word of God in the Jewish synagogues. ⁴⁰  (Now they also had John ⁴¹  as their assistant.) ⁴² 

Kisah Para Rasul 13:47

13:47 For this ⁴³  is what the Lord has commanded us: ‘I have appointed ⁴⁴  you to be a light ⁴⁵  for the Gentiles, to bring salvation ⁴⁶  to the ends of the earth.’” ⁴⁷ 

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁴⁸  because he is read aloud ⁴⁹  in the synagogues ⁵⁰  every Sabbath.”

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁵¹  and to Lystra. ⁵²  A disciple ⁵³  named Timothy was there, the son of a Jewish woman who was a believer, ⁵⁴  but whose father was a Greek. ⁵⁵ 

Kisah Para Rasul 16:10

16:10 After Paul ⁵⁶  saw the vision, we attempted ⁵⁷  immediately to go over to Macedonia, ⁵⁸  concluding that God had called ⁵⁹  us to proclaim the good news to them.

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ⁶⁰  from Macedonia, ⁶¹  Paul became wholly absorbed with proclaiming ⁶²  the word, testifying ⁶³  to the Jews that Jesus was the Christ. ⁶⁴ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁶⁵  both Jews and Greeks; fear came over ⁶⁶  them all, and the name of the Lord Jesus was praised. ⁶⁷ 

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ⁶⁸  of Artemis, ⁶⁹  brought a great deal ⁷⁰  of business ⁷¹  to the craftsmen.

Kisah Para Rasul 20:30

20:30 Even from among your own group ⁷²  men ⁷³  will arise, teaching perversions of the truth ⁷⁴  to draw the disciples away after them.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁷⁵  my heart? For I am ready not only to be tied up, ⁷⁶  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ⁷⁷  and the people rushed together. ⁷⁸  They seized ⁷⁹  Paul and dragged him out of the temple courts, ⁸⁰  and immediately the doors were shut.

Kisah Para Rasul 22:6

22:6 As ⁸¹  I was en route and near Damascus, ⁸²  about noon a very bright ⁸³  light from heaven ⁸⁴  suddenly flashed ⁸⁵  around me.

Kisah Para Rasul 22:17

22:17 When ⁸⁶  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁸⁷ 

Kisah Para Rasul 23:22

23:22 Then the commanding officer ⁸⁸  sent the young man away, directing him, ⁸⁹  “Tell no one that you have reported ⁹⁰  these things to me.”

Kisah Para Rasul 24:8

24:8 When you examine ⁹¹  him yourself, you will be able to learn from him ⁹²  about all these things we are accusing him of doing.” ⁹³ 

Kisah Para Rasul 24:27

24:27 After two years ⁹⁴  had passed, Porcius Festus ⁹⁵  succeeded Felix, ⁹⁶  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁹⁷ 

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ⁹⁸  “I have committed no offense ⁹⁹  against the Jewish law ¹⁰⁰  or against the temple or against Caesar.” ¹⁰¹ 

Kisah Para Rasul 26:5-6

26:5 They know, ¹⁰²  because they have known ¹⁰³  me from time past, ¹⁰⁴  if they are willing to testify, that according to the strictest party ¹⁰⁵  of our religion, I lived as a Pharisee. ¹⁰⁶  26:6 And now I stand here on trial ¹⁰⁷  because of my hope in the promise made by God to our ancestors, ¹⁰⁸ 

Kisah Para Rasul 26:23

26:23 that ¹⁰⁹  the Christ ¹¹⁰  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹¹¹  and to the Gentiles.” ¹¹² 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ¹¹³  because the fast ¹¹⁴  was already over, ¹¹⁵  Paul advised them, ¹¹⁶ 

Kisah Para Rasul 27:22

27:22 And now I advise ¹¹⁷  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ¹¹⁸ 

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ¹¹⁹  across the Adriatic Sea, ¹²⁰  about midnight the sailors suspected they were approaching some land. ¹²¹ 

Kisah Para Rasul 27:40

27:40 So they slipped ¹²²  the anchors ¹²³  and left them in the sea, at the same time loosening the linkage ¹²⁴  that bound the steering oars ¹²⁵  together. Then they hoisted ¹²⁶  the foresail ¹²⁷  to the wind and steered toward ¹²⁸  the beach.

Kisah Para Rasul 28:2

28:2 The local inhabitants ¹²⁹  showed us extraordinary ¹³⁰  kindness, for they built a fire and welcomed us all because it had started to rain ¹³¹  and was cold.

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[2:34]  ² sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[5:25]  ³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

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

[5:38]  ⁶ tn Or “it will be put to an end.”

[6:2]  ⁷ sn The twelve refers to the twelve apostles.

[6:2]  ⁸ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁹ tn Or “the multitude.”

[6:2]  ¹⁰ tn Grk “to serve tables.”

[7:2]  ¹¹ tn Grk “said.”

[7:2]  ¹² tn Or “ancestor”; Grk “father.”

[7:26]  ¹³ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ¹⁴ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹⁵ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:43]  ¹⁶ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ¹⁷ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁸ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹⁹ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ²⁰ tn Or “I will make you move.”

[7:43]  ²¹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[8:26]  ²² tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ²³ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “wilderness.”

[8:26]  ²⁷ 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.

[10:9]  ²⁸ tn Grk “about the sixth hour.”

[10:9]  ²⁹ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ³⁰ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:24]  ³¹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ³² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ³³ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[12:14]  ³⁴ tn Or “informed.”

[12:14]  ³⁵ tn The word “them” 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.

[13:5]  ³⁶ 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.

[13:5]  ³⁷ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ³⁸ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ³⁹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁴⁰ sn See the note on synagogue in 6:9.

[13:5]  ⁴¹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁴² tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:47]  ⁴³ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁴⁴ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁴⁵ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁴⁶ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁴⁷ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[15:21]  ⁴⁸ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁴⁹ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁵⁰ sn See the note on synagogue in 6:9.

[16:1]  ⁵¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁵² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁵³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁵⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:10]  ⁵⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁵⁷ tn Grk “sought.”

[16:10]  ⁵⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁵⁹ tn Or “summoned.”

[18:5]  ⁶⁰ tn Grk “came down.”

[18:5]  ⁶¹ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁶² tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ⁶³ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ⁶⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[19:17]  ⁶⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁶⁶ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁶⁷ tn Or “exalted.”

[19:24]  ⁶⁸ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ⁶⁹ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ⁷⁰ tn Grk “brought not a little business” (an idiom).

[19:24]  ⁷¹ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[20:30]  ⁷² tn Grk “from among yourselves.”

[20:30]  ⁷³ 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]  ⁷⁴ 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.

[21:13]  ⁷⁵ 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]  ⁷⁶ 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.

[21:30]  ⁷⁷ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ⁷⁸ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ⁷⁹ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ⁸⁰ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[22:6]  ⁸¹ tn Grk “It happened that as.” 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.

[22:6]  ⁸² tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ⁸³ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁸⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁸⁵ tn Or “shone.”

[22:17]  ⁸⁶ tn Grk “It happened to me 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.

[22:17]  ⁸⁷ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[23:22]  ⁸⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ⁸⁹ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ⁹⁰ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[24:8]  ⁹¹ tn Or “question.”

[24:8]  ⁹² tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ⁹³ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:27]  ⁹⁴ tn Grk “After a two-year period.”

[24:27]  ⁹⁵ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁹⁶ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁹⁷ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:8]  ⁹⁸ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ⁹⁹ tn Grk “I have sinned…in nothing.”

[25:8]  ¹⁰⁰ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ¹⁰¹ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[26:5]  ¹⁰² tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ¹⁰³ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ¹⁰⁴ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ¹⁰⁵ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ¹⁰⁶ sn See the note on Pharisee in 5:34.

[26:6]  ¹⁰⁷ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ¹⁰⁸ tn Or “forefathers”; Grk “fathers.”

[26:23]  ¹⁰⁹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹¹⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹¹¹ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹¹² sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[27:9]  ¹¹³ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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.

[27:22]  ¹¹⁷ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ¹¹⁸ 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.

[27:27]  ¹¹⁹ 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]  ¹²⁰ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ¹²¹ 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.

[27:40]  ¹²² 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]  ¹²³ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ¹²⁴ tn Grk “bands”; possibly “ropes.”

[27:40]  ¹²⁵ tn Or “rudders.”

[27:40]  ¹²⁶ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ¹²⁷ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ¹²⁸ 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.”

[28:2]  ¹²⁹ 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]  ¹³⁰ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ¹³¹ 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).”