Kisah Para Rasul 2:6

2:6 When this sound ¹  occurred, a crowd gathered and was in confusion, ²  because each one heard them speaking in his own language.

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ³  these days.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁴  were speaking to the people, the priests and the commander ⁵  of the temple guard ⁶  and the Sadducees ⁷  came up ⁸  to them,

Kisah Para Rasul 4:33-34

4:33 With ⁹  great power the apostles were giving testimony ¹⁰  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ¹¹  among them, because those who were owners of land or houses were selling ¹²  them ¹³  and bringing the proceeds from the sales

Kisah Para Rasul 5:23

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹⁴  we found no one inside.”

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹⁵  and incited people to follow him in revolt. ¹⁶  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ¹⁷  Then ¹⁸  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:58

7:58 When ¹⁹  they had driven him out of the city, they began to stone him, ²⁰  and the witnesses laid their cloaks ²¹  at the feet of a young man named Saul.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ²²  heard that Samaria had accepted the word ²³  of God, they sent ²⁴  Peter and John to them.

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ²⁵  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ²⁶  not open his mouth.

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ²⁷  he attempted to associate ²⁸  with the disciples, and they were all afraid of him, because they did not believe ²⁹  that he was a disciple.

Kisah Para Rasul 9:38

9:38 Because Lydda ³⁰  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ³¹ 

Kisah Para Rasul 10:39

10:39 We ³²  are witnesses of all the things he did both in Judea ³³  and in Jerusalem. ³⁴  They ³⁵  killed him by hanging him on a tree, ³⁶ 

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ³⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ³⁸ 

Kisah Para Rasul 12:19

12:19 When Herod ³⁹  had searched ⁴⁰  for him and did not find him, he questioned ⁴¹  the guards and commanded that they be led away to execution. ⁴²  Then ⁴³  Herod ⁴⁴  went down from Judea to Caesarea ⁴⁵  and stayed there.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁴⁶  Barnabas, Simeon called Niger, ⁴⁷  Lucius the Cyrenian, ⁴⁸  Manaen (a close friend of Herod ⁴⁹  the tetrarch ⁵⁰  from childhood ⁵¹ ) and Saul.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁵²  the leaders of the synagogue ⁵³  sent them a message, ⁵⁴  saying, “Brothers, ⁵⁵  if you have any message ⁵⁶  of exhortation ⁵⁷  for the people, speak it.” ⁵⁸ 

Kisah Para Rasul 13:19

13:19 After ⁵⁹  he had destroyed ⁶⁰  seven nations ⁶¹  in the land of Canaan, he gave his people their land as an inheritance. ⁶² 

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ⁶³  and they began to contradict ⁶⁴  what Paul was saying ⁶⁵  by reviling him. ⁶⁶ 

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ⁶⁷  into the city. On ⁶⁸  the next day he left with Barnabas for Derbe. ⁶⁹ 

Kisah Para Rasul 16:25-26

16:25 About midnight Paul and Silas were praying ⁷⁰  and singing hymns to God, ⁷¹  and the rest of ⁷²  the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁷³  of all the prisoners came loose.

Kisah Para Rasul 17:28

17:28 For in him we live and move about ⁷⁴  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁷⁵ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ⁷⁶  threw himself ⁷⁷  on the young man, ⁷⁸  put his arms around him, ⁷⁹  and said, “Do not be distressed, for he is still alive!” ⁸⁰ 

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁸¹  the whole time I was with you, from the first day I set foot ⁸²  in the province of Asia, ⁸³ 

Kisah Para Rasul 23:27

23:27 This man was seized ⁸⁴  by the Jews and they were about to kill him, ⁸⁵  when I came up ⁸⁶  with the detachment ⁸⁷  and rescued him, because I had learned that he was ⁸⁸  a Roman citizen. ⁸⁹ 

Kisah Para Rasul 24:6

24:6 He ⁹⁰  even tried to desecrate ⁹¹  the temple, so we arrested ⁹²  him.

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁹³  to guard Paul, ⁹⁴  but to let him have some freedom, ⁹⁵  and not to prevent any of his friends ⁹⁶  from meeting his needs. ⁹⁷ 

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ⁹⁸  a bay ⁹⁹  with a beach, ¹⁰⁰  where they decided to run the ship aground if they could.

Kisah Para Rasul 28:18

28:18 When ¹⁰¹  they had heard my case, ¹⁰²  they wanted to release me, ¹⁰³  because there was no basis for a death sentence ¹⁰⁴  against me.

[2:6]  ¹ tn Or “this noise.”

[2:6]  ² tn Or “was bewildered.”

[3:24]  ³ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

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

[4:1]  ⁵ tn Or “captain.”

[4:1]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:33]  ⁹ tn Grk “And with.” 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.

[4:33]  ¹⁰ tn Or “were witnessing.”

[4:34]  ¹¹ tn Or “poor.”

[4:34]  ¹² tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ¹³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[5:23]  ¹⁴ 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.

[5:37]  ¹⁵ tn Or “registration.”

[5:37]  ¹⁶ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:40]  ¹⁷ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ¹⁸ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:58]  ¹⁹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ²⁰ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ²¹ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[8:14]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ²³ tn Or “message.”

[8:14]  ²⁴ 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.

[8:32]  ²⁵ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ²⁶ 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.

[9:26]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ²⁸ tn Or “join.”

[9:26]  ²⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:38]  ³⁰ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ³¹ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[10:39]  ³² tn Grk “And we.” 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.

[10:39]  ³³ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³⁵ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” 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.

[10:39]  ³⁶ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[12:3]  ³⁷ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ³⁸ sn This is a parenthetical note by the author.

[12:19]  ³⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ⁴⁰ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ⁴¹ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ⁴² tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁴³ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁴⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ⁴⁵ 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.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ⁴⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁴⁷ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁴⁸ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁴⁹ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁵⁰ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁵¹ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:15]  ⁵² sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁵³ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁵⁴ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁵⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁵⁶ tn Or “word.”

[13:15]  ⁵⁷ tn Or “encouragement.”

[13:15]  ⁵⁸ tn Or “give it.”

[13:19]  ⁵⁹ tn Grk “And after.” 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.

[13:19]  ⁶⁰ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁶¹ sn Seven nations. See Deut 7:1.

[13:19]  ⁶² tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:45]  ⁶³ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ⁶⁴ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ⁶⁵ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ⁶⁶ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[14:20]  ⁶⁷ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁶⁸ tn Grk “And on.” 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.

[14:20]  ⁶⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:25]  ⁷⁰ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁷¹ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁷² tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁷³ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[17:28]  ⁷⁴ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁷⁵ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[20:10]  ⁷⁶ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁷⁷ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁷⁸ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁷⁹ 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]  ⁸⁰ tn Grk “for his life is in him” (an idiom).

[20:18]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn Grk “Asia”; see the note on this word in v. 16.

[23:27]  ⁸⁴ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ⁸⁵ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ⁸⁶ tn Or “approached.”

[23:27]  ⁸⁷ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁸⁸ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁸⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[24:6]  ⁹⁰ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ⁹¹ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ⁹² tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:23]  ⁹³ sn See the note on the word centurion in 10:1.

[24:23]  ⁹⁴ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁹⁵ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁹⁶ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁹⁷ tn Grk “from serving him.”

[27:39]  ⁹⁸ tn Or “observed,” “saw.”

[27:39]  ⁹⁹ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ¹⁰⁰ sn A beach would refer to a smooth sandy beach suitable for landing.

[28:18]  ¹⁰¹ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ¹⁰² tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ¹⁰³ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ¹⁰⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.