Acts 16:21

16:21 and are advocating ¹  customs that are not lawful for us to accept ²  or practice, ³  since we are ⁴  Romans.”

Acts 19:39

19:39 But if you want anything in addition, ⁵  it will have to be settled ⁶  in a legal assembly. ⁷ 

Acts 22:25

22:25 When they had stretched him out for the lash, ⁸  Paul said to the centurion ⁹  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹⁰  without a proper trial?” ¹¹ 

Acts 10:28

10:28 He said to them, “You know that ¹²  it is unlawful ¹³  for a Jew ¹⁴  to associate with or visit a Gentile, ¹⁵  yet God has shown me that I should call no person ¹⁶  defiled or ritually unclean. ¹⁷ 

[16:21]  ¹ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ² tn Or “acknowledge.”

[16:21]  ³ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ⁴ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[19:39]  ⁵ tn Or “anything more than this.”

[19:39]  ⁶ tn Or “resolved.”

[19:39]  ⁷ 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.

[22:25]  ⁹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹⁰ sn See the note on the word centurion in 10:1.

[22:25]  ¹¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹² tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[10:28]  ¹³ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹⁴ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁵ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁶ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁸ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.