Acts 9:23-25

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹  together to kill him, 9:24 but Saul learned of their plot against him. ²  They were also watching ³  the city gates ⁴  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁵  in the wall by lowering him in a basket. ⁶ 

Acts 9:29-30

9:29 He was speaking and debating ⁷  with the Greek-speaking Jews, ⁸  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁹  and sent him away to Tarsus.

Acts 13:50

13:50 But the Jews incited ¹⁰  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹¹  of their region.

Acts 14:5-6

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹²  an attempt to mistreat ¹³  them and stone them, ¹⁴  14:6 Paul and Barnabas ¹⁵  learned about it ¹⁶  and fled to the Lycaonian cities of Lystra ¹⁷  and Derbe ¹⁸  and the surrounding region.

Acts 14:19-20

14:19 But Jews came from Antioch ¹⁹  and Iconium, ²⁰  and after winning ²¹  the crowds over, they stoned ²²  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ²³  into the city. On ²⁴  the next day he left with Barnabas for Derbe. ²⁵ 

Acts 16:39

16:39 and came ²⁶  and apologized to them. After ²⁷  they brought them out, they asked them repeatedly ²⁸  to leave the city.

Acts 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ²⁹  at once, during the night. When they arrived, ³⁰  they went to the Jewish synagogue. ³¹ 

Acts 17:14

17:14 Then the brothers sent Paul away to the coast ³²  at once, but Silas and Timothy remained in Berea. ³³ 

Acts 18:10

18:10 because I am with you, and no one will assault ³⁴  you to harm ³⁵  you, because I have many people in this city.”

Acts 18:12-16

Paul Before the Proconsul Gallio

18:12 Now while Gallio ³⁶  was proconsul ³⁷  of Achaia, ³⁸  the Jews attacked Paul together ³⁹  and brought him before the judgment seat, ⁴⁰  18:13 saying, “This man is persuading ⁴¹  people to worship God in a way contrary to ⁴²  the law!” 18:14 But just as Paul was about to speak, ⁴³  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁴⁴  I would have been justified in accepting the complaint ⁴⁵  of you Jews, ⁴⁶  18:15 but since it concerns points of disagreement ⁴⁷  about words and names and your own law, settle ⁴⁸  it yourselves. I will not be ⁴⁹  a judge of these things!” 18:16 Then he had them forced away ⁵⁰  from the judgment seat. ⁵¹ 

Acts 19:28-41

19:28 When ⁵²  they heard ⁵³  this they became enraged ⁵⁴  and began to shout, ⁵⁵  “Great is Artemis ⁵⁶  of the Ephesians!” 19:29 The ⁵⁷  city was filled with the uproar, ⁵⁸  and the crowd ⁵⁹  rushed to the theater ⁶⁰  together, ⁶¹  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ⁶²  the disciples would not let him. 19:31 Even some of the provincial authorities ⁶³  who were his friends sent ⁶⁴  a message ⁶⁵  to him, urging him not to venture ⁶⁶  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁶⁷  19:33 Some of the crowd concluded ⁶⁸  it was about ⁶⁹  Alexander because the Jews had pushed him to the front. ⁷⁰  Alexander, gesturing ⁷¹  with his hand, was wanting to make a defense ⁷²  before the public assembly. ⁷³  19:34 But when they recognized ⁷⁴  that he was a Jew, they all shouted in unison, ⁷⁵  “Great is Artemis ⁷⁶  of the Ephesians!” for about two hours. ⁷⁷  19:35 After the city secretary ⁷⁸  quieted the crowd, he said, “Men of Ephesus, what person ⁷⁹  is there who does not know that the city of the Ephesians is the keeper ⁸⁰  of the temple of the great Artemis ⁸¹  and of her image that fell from heaven? ⁸²  19:36 So because these facts ⁸³  are indisputable, ⁸⁴  you must keep quiet ⁸⁵  and not do anything reckless. ⁸⁶  19:37 For you have brought these men here who are neither temple robbers ⁸⁷  nor blasphemers of our goddess. ⁸⁸  19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁸⁹  against someone, the courts are open ⁹⁰  and there are proconsuls; let them bring charges against one another there. ⁹¹  19:39 But if you want anything in addition, ⁹²  it will have to be settled ⁹³  in a legal assembly. ⁹⁴  19:40 For ⁹⁵  we are in danger of being charged with rioting ⁹⁶  today, since there is no cause we can give to explain ⁹⁷  this disorderly gathering.” ⁹⁸  19:41 After ⁹⁹  he had said ¹⁰⁰  this, ¹⁰¹  he dismissed the assembly. ¹⁰² 

Acts 21:28-36

21:28 shouting, “Men of Israel, ¹⁰³  help! This is the man who teaches everyone everywhere against our people, our law, ¹⁰⁴  and this sanctuary! ¹⁰⁵  Furthermore ¹⁰⁶  he has brought Greeks into the inner courts of the temple ¹⁰⁷  and made this holy place ritually unclean!” ¹⁰⁸  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁰⁹  they assumed Paul had brought him into the inner temple courts.) ¹¹⁰  21:30 The whole city was stirred up, ¹¹¹  and the people rushed together. ¹¹²  They seized ¹¹³  Paul and dragged him out of the temple courts, ¹¹⁴  and immediately the doors were shut. 21:31 While they were trying ¹¹⁵  to kill him, a report ¹¹⁶  was sent up ¹¹⁷  to the commanding officer ¹¹⁸  of the cohort ¹¹⁹  that all Jerusalem was in confusion. ¹²⁰  21:32 He ¹²¹  immediately took ¹²²  soldiers and centurions ¹²³  and ran down to the crowd. ¹²⁴  When they saw ¹²⁵  the commanding officer ¹²⁶  and the soldiers, they stopped beating ¹²⁷  Paul. 21:33 Then the commanding officer ¹²⁸  came up and arrested ¹²⁹  him and ordered him to be tied up with two chains; ¹³⁰  he ¹³¹  then asked who he was and what ¹³²  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ¹³³  and when the commanding officer ¹³⁴  was unable ¹³⁵  to find out the truth ¹³⁶  because of the disturbance, ¹³⁷  he ordered Paul ¹³⁸  to be brought into the barracks. ¹³⁹  21:35 When he came to the steps, Paul ¹⁴⁰  had to be carried ¹⁴¹  by the soldiers because of the violence ¹⁴²  of the mob, 21:36 for a crowd of people ¹⁴³  followed them, ¹⁴⁴  screaming, “Away with him!”

Acts 22:21-22

22:21 Then ¹⁴⁵  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹⁴⁶  was listening to him until he said this. ¹⁴⁷  Then ¹⁴⁸  they raised their voices and shouted, ¹⁴⁹  “Away with this man ¹⁵⁰  from the earth! For he should not be allowed to live!” ¹⁵¹ 

Acts 23:10-24

23:10 When the argument became ¹⁵²  so great the commanding officer ¹⁵³  feared that they would tear Paul to pieces, ¹⁵⁴  he ordered the detachment ¹⁵⁵  to go down, take him away from them by force, ¹⁵⁶  and bring him into the barracks. ¹⁵⁷ 

23:11 The following night the Lord ¹⁵⁸  stood near ¹⁵⁹  Paul ¹⁶⁰  and said, “Have courage, ¹⁶¹  for just as you have testified about me in Jerusalem, ¹⁶²  so you must also testify in Rome.” ¹⁶³ 

The Plot to Kill Paul

23:12 When morning came, ¹⁶⁴  the Jews formed ¹⁶⁵  a conspiracy ¹⁶⁶  and bound themselves with an oath ¹⁶⁷  not to eat or drink anything ¹⁶⁸  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ¹⁶⁹  23:14 They ¹⁷⁰  went ¹⁷¹  to the chief priests ¹⁷²  and the elders and said, “We have bound ourselves with a solemn oath ¹⁷³  not to partake ¹⁷⁴  of anything until we have killed Paul. 23:15 So now you and the council ¹⁷⁵  request the commanding officer ¹⁷⁶  to bring him down to you, as if you were going to determine ¹⁷⁷  his case ¹⁷⁸  by conducting a more thorough inquiry. ¹⁷⁹  We are ready to kill him ¹⁸⁰  before he comes near this place.” ¹⁸¹ 

23:16 But when the son of Paul’s sister heard about the ambush, ¹⁸²  he came and entered ¹⁸³  the barracks ¹⁸⁴  and told Paul. 23:17 Paul called ¹⁸⁵  one of the centurions ¹⁸⁶  and said, “Take this young man to the commanding officer, ¹⁸⁷  for he has something to report to him.” 23:18 So the centurion ¹⁸⁸  took him and brought him to the commanding officer ¹⁸⁹  and said, “The prisoner Paul called ¹⁹⁰  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ¹⁹¹  took him by the hand, withdrew privately, and asked, “What is it that you want ¹⁹²  to report to me?” 23:20 He replied, ¹⁹³  “The Jews have agreed to ask you to bring Paul down to the council ¹⁹⁴  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ¹⁹⁵  because more than forty of them ¹⁹⁶  are lying in ambush ¹⁹⁷  for him. They ¹⁹⁸  have bound themselves with an oath ¹⁹⁹  not to eat or drink anything ²⁰⁰  until they have killed him, and now they are ready, waiting for you to agree to their request.” ²⁰¹  23:22 Then the commanding officer ²⁰²  sent the young man away, directing him, ²⁰³  “Tell no one that you have reported ²⁰⁴  these things to me.” 23:23 Then ²⁰⁵  he summoned ²⁰⁶  two of the centurions ²⁰⁷  and said, “Make ready two hundred soldiers to go to Caesarea ²⁰⁸  along with seventy horsemen ²⁰⁹  and two hundred spearmen ²¹⁰  by ²¹¹  nine o’clock tonight, ²¹²  23:24 and provide mounts for Paul to ride ²¹³  so that he may be brought safely to Felix ²¹⁴  the governor.” ²¹⁵ 

Acts 25:3

25:3 Requesting him to do them a favor against Paul, ²¹⁶  they urged Festus ²¹⁷  to summon him to Jerusalem, planning an ambush ²¹⁸  to kill him along the way.

Acts 25:9-11

25:9 But Festus, ²¹⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²²⁰  before me there on these charges?” ²²¹  25:10 Paul replied, ²²²  “I am standing before Caesar’s ²²³  judgment seat, ²²⁴  where I should be tried. ²²⁵  I have done nothing wrong ²²⁶  to the Jews, as you also know very well. ²²⁷  25:11 If then I am in the wrong ²²⁸  and have done anything that deserves death, I am not trying to escape dying, ²²⁹  but if not one of their charges against me is true, ²³⁰  no one can hand me over to them. ²³¹  I appeal to Caesar!” ²³² 

Acts 27:42-44

27:42 Now the soldiers’ plan was to kill the prisoners ²³³  so that none of them would escape by swimming away. ²³⁴  27:43 But the centurion, ²³⁵  wanting to save Paul’s life, ²³⁶  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ²³⁷  27:44 and the rest were to follow, ²³⁸  some on planks ²³⁹  and some on pieces of the ship. ²⁴⁰  And in this way ²⁴¹  all were brought safely to land.

Psalms 34:19

34:19 The godly ²⁴²  face many dangers, ²⁴³ 

but the Lord saves ²⁴⁴  them ²⁴⁵  from each one of them.

Psalms 37:32-33

37:32 Evil men set an ambush for the godly

and try to kill them. ²⁴⁶ 

37:33 But the Lord does not surrender the godly,

or allow them to be condemned in a court of law. ²⁴⁷ 

Psalms 37:2

37:2 For they will quickly dry up like grass,

and wither away like plants. ²⁴⁸ 

Colossians 1:8-10

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁴⁹  have not ceased praying for you and asking God ²⁵⁰  to fill ²⁵¹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ²⁵²  worthily of the Lord and please him in all respects ²⁵³  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 4:8-10

4:8 I sent him to you for this very purpose, that you may know how we are doing ²⁵⁴  and that he may encourage your hearts. 4:9 I sent him ²⁵⁵  with Onesimus, the faithful and dear brother, who is one of you. ²⁵⁶  They will tell ²⁵⁷  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Colossians 1:23-26

1:23 if indeed you remain in the faith, established and firm, ²⁵⁸  without shifting ²⁵⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ²⁶⁰  from God – given to me for you – in order to complete ²⁶¹  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Colossians 1:2

1:2 to the saints, the faithful ²⁶²  brothers and sisters ²⁶³  in Christ, at Colossae. Grace and peace to you ²⁶⁴  from God our Father! ²⁶⁵ 

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ²⁶⁶  or free, but Christ is all and in all.

Colossians 4:16-17

4:16 And after ²⁶⁷  you have read this letter, have it read ²⁶⁸  to the church of Laodicea. In turn, read the letter from Laodicea ²⁶⁹  as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

[9:23]  ¹ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ² tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ³ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁴ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ⁵ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁶ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:29]  ⁷ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁸ 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.

[9:30]  ⁹ 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.

[13:50]  ¹⁰ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹¹ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[14:5]  ¹² tn Grk “So there came about an attempt” 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.

[14:5]  ¹³ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁴ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ¹⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁶ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ¹⁸ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:19]  ¹⁹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ²⁰ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ²¹ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²² tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ²³ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁴ 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]  ²⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[16:39]  ²⁶ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ²⁷ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ²⁸ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[17:10]  ²⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  ³⁰ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ³¹ sn See the note on synagogue in 6:9.

[17:14]  ³² tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ³³ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[18:10]  ³⁴ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ³⁵ tn Or “injure.”

[18:12]  ³⁶ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ³⁷ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ³⁸ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ³⁹ tn Grk “with one accord.”

[18:12]  ⁴⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:13]  ⁴¹ tn Or “inciting.”

[18:13]  ⁴² tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ⁴³ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁴⁴ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁴⁵ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁴⁶ tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁴⁷ tn Or “dispute.”

[18:15]  ⁴⁸ tn Grk “see to it” (an idiom).

[18:15]  ⁴⁹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁵⁰ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ⁵¹ sn See the note on the term judgment seat in 18:12.

[19:28]  ⁵² 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.

[19:28]  ⁵³ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁵⁴ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁵⁵ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁵⁶ sn Artemis was 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.

[19:29]  ⁵⁷ tn Grk “And the.” 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.

[19:29]  ⁵⁸ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁵⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁶⁰ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁶¹ tn Grk “to the theater with one accord.”

[19:30]  ⁶² tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ⁶³ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁶⁴ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁶⁵ 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]  ⁶⁶ 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.

[19:32]  ⁶⁷ tn Or “had assembled.”

[19:33]  ⁶⁸ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁶⁹ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁷⁰ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁷¹ tn Or “motioning.”

[19:33]  ⁷² sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁷³ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ⁷⁴ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁷⁵ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁷⁶ sn Artemis was 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, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁷⁷ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ⁷⁸ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁷⁹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁸⁰ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁸¹ sn Artemis was 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.

[19:35]  ⁸² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ⁸³ tn Grk “these things.”

[19:36]  ⁸⁴ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ⁸⁵ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁸⁶ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ⁸⁷ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁸⁸ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38]  ⁸⁹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁹⁰ 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]  ⁹¹ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39]  ⁹² tn Or “anything more than this.”

[19:39]  ⁹³ tn Or “resolved.”

[19:39]  ⁹⁴ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40]  ⁹⁵ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁹⁶ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁹⁷ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁹⁸ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41]  ⁹⁹ 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.

[19:41]  ¹⁰⁰ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹⁰¹ tn Grk “these things.”

[19:41]  ¹⁰² sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[21:28]  ¹⁰³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ¹⁰⁴ sn The law refers to the law of Moses.

[21:28]  ¹⁰⁵ tn Grk “this place.”

[21:28]  ¹⁰⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ¹⁰⁷ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ¹⁰⁸ tn Or “and has defiled this holy place.”

[21:29]  ¹⁰⁹ tn Grk “whom.”

[21:29]  ¹¹⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30]  ¹¹¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹¹⁵ tn Grk “seeking.”

[21:31]  ¹¹⁶ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ¹¹⁷ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ¹¹⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  ¹¹⁹ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ¹²⁰ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ¹²¹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹²² tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹²³ sn See the note on the word centurion in 10:1.

[21:32]  ¹²⁴ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹²⁵ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹²⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹²⁷ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  ¹²⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹²⁹ tn Grk “seized.”

[21:33]  ¹³⁰ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹³¹ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ¹³² tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ¹³³ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹³⁴ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹³⁵ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹³⁶ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹³⁷ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹³⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹³⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  ¹⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ¹⁴¹ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ¹⁴² tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ¹⁴³ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  ¹⁴⁴ 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.

[22:21]  ¹⁴⁵ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ¹⁴⁶ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁴⁷ tn Grk “until this word.”

[22:22]  ¹⁴⁸ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁴⁹ tn Grk “and said.”

[22:22]  ¹⁵⁰ tn Grk “this one.”

[22:22]  ¹⁵¹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[23:10]  ¹⁵² tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹⁵³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ¹⁵⁴ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹⁵⁵ 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.

[23:10]  ¹⁵⁶ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹⁵⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ¹⁵⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁵⁹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁶⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁶¹ tn Or “Do not be afraid.”

[23:11]  ¹⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁶³ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:12]  ¹⁶⁴ tn Grk “when it was day.”

[23:12]  ¹⁶⁵ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ¹⁶⁶ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ¹⁶⁷ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ¹⁶⁸ tn The word “anything” 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.

[23:13]  ¹⁶⁹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ¹⁷⁰ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ¹⁷¹ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ¹⁷² sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁷³ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹⁷⁴ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ¹⁷⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁷⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁷⁷ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁷⁸ tn Grk “determine the things about him.”

[23:15]  ¹⁷⁹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁸⁰ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁸¹ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ¹⁸² tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ¹⁸³ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ¹⁸⁴ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:17]  ¹⁸⁵ 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]  ¹⁸⁶ sn See the note on the word centurion in 10:1.

[23:17]  ¹⁸⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁸⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ¹⁸⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁹⁰ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ¹⁹¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ¹⁹² tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ¹⁹³ tn Grk “He said.”

[23:20]  ¹⁹⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ¹⁹⁵ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ¹⁹⁶ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ¹⁹⁷ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ¹⁹⁸ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ¹⁹⁹ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ²⁰⁰ tn The word “anything” 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.

[23:21]  ²⁰¹ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ²⁰² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ²⁰³ 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]  ²⁰⁴ 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.

[23:23]  ²⁰⁵ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ²⁰⁶ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ²⁰⁷ sn See the note on the word centurion in 10:1.

[23:23]  ²⁰⁸ 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. This was a journey of about 65 mi (just over 100 km).

[23:23]  ²⁰⁹ tn Or “cavalrymen.”

[23:23]  ²¹⁰ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  ²¹¹ tn Grk “from.”

[23:23]  ²¹² tn Grk “from the third hour of the night.”

[23:24]  ²¹³ tn Grk “provide mounts to put Paul on.”

[23:24]  ²¹⁴ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ²¹⁵ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[25:3]  ²¹⁶ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ²¹⁷ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ²¹⁸ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:9]  ²¹⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ²²⁰ tn Or “stand trial.”

[25:9]  ²²¹ tn Grk “concerning these things.”

[25:10]  ²²² tn Grk “said.”

[25:10]  ²²³ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ²²⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  ²²⁵ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ²²⁶ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ²²⁷ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ²²⁸ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ 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]  ²³² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:42]  ²³³ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ²³⁴ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[27:43]  ²³⁵ sn See the note on the word centurion in 10:1.

[27:43]  ²³⁶ tn Or “wanting to rescue Paul.”

[27:43]  ²³⁷ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ²³⁸ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ²³⁹ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ²⁴⁰ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  ²⁴¹ tn Grk “And in this way it happened 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.

[34:19]  ²⁴² tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ²⁴³ tn Or “trials.”

[34:19]  ²⁴⁴ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ²⁴⁵ tn Heb “him,” agreeing with the singular form in the preceding line.

[37:32]  ²⁴⁶ tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

[37:33]  ²⁴⁷ tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.

[37:2]  ²⁴⁸ tn Heb “like green vegetation.”

[1:9]  ²⁴⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁵⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁵¹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ²⁵² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁵³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[4:8]  ²⁵⁴ tn Grk “the things concerning us.”

[4:9]  ²⁵⁵ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ²⁵⁶ tn Grk “is of you.”

[4:9]  ²⁵⁷ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[1:23]  ²⁵⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁵⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ²⁶⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²⁶¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:2]  ²⁶² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁶³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁶⁴ tn Or “Grace to you and peace.”

[1:2]  ²⁶⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:11]  ²⁶⁶ tn See the note on “fellow slave” in 1:7.

[4:16]  ²⁶⁷ tn Grk “when.”

[4:16]  ²⁶⁸ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ²⁶⁹ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.