20:13 We went on ahead 6 to the ship and put out to sea 7 for Assos, 8 intending 9 to take Paul aboard there, for he had arranged it this way. 10 He 11 himself was intending 12 to go there by land. 13
28:23 They set 18 a day to meet with him, 19 and they came to him where he was staying 20 in even greater numbers. 21 From morning until evening he explained things 22 to them, 23 testifying 24 about the kingdom of God 25 and trying to convince 26 them about Jesus from both the law of Moses and the prophets.
28:16 So 27 the eleven disciples went to Galilee to the mountain Jesus had designated.
13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 31 and the authorities that exist have been instituted by God.
13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 32 and the authorities that exist have been instituted by God.
1:15 33 He is the image of the invisible God, the firstborn 34 over all creation, 35
1 tn Grk “no little argument and debate” (an idiom).
2 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
3 tn Grk “go up to,” but in this context a meeting is implied.
4 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
5 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
6 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
7 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.”
8 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
9 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
10 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
11 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
12 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
13 tn Or “there on foot.”
14 tn Grk “So I said.”
15 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
16 tn Grk “about all things.”
17 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
18 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
19 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
20 tn Or “came to him in his rented quarters.”
21 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
22 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
23 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
24 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
25 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.
26 tn Or “persuade.”
27 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
28 tn Grk “having soldiers under me.”
29 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
30 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
31 tn Grk “by God.”
32 tn Grk “by God.”
33 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
34 tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
35 tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.