Acts 19:30

19:30 But when Paul wanted to enter the public assembly, ¹  the disciples would not let him.

Acts 23:32

23:32 The next day they let ²  the horsemen ³  go on with him, and they returned to the barracks. ⁴ 

Acts 27:32

27:32 Then the soldiers cut the ropes ⁵  of the ship’s boat and let it drift away. ⁶ 

Acts 14:16

14:16 In ⁷  past ⁸  generations he allowed all the nations ⁹  to go their own ways,

Acts 16:7

16:7 When they came to ¹⁰  Mysia, ¹¹  they attempted to go into Bithynia, ¹²  but the Spirit of Jesus did not allow ¹³  them to do this, ¹⁴ 

Acts 27:40

27:40 So they slipped ¹⁵  the anchors ¹⁶  and left them in the sea, at the same time loosening the linkage ¹⁷  that bound the steering oars ¹⁸  together. Then they hoisted ¹⁹  the foresail ²⁰  to the wind and steered toward ²¹  the beach.

Acts 28:4

28:4 When the local people ²²  saw the creature hanging from Paul’s ²³  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ²⁴  has not allowed him to live!” ²⁵ 

[19:30]  ¹ 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.”

[23:32]  ² tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ³ tn Or “cavalrymen.”

[23:32]  ⁴ 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.”

[27:32]  ³ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ⁴ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[14:16]  ⁴ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁵ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁶ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[16:7]  ⁵ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁶ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁷ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁸ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[27:40]  ⁶ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ⁷ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ⁸ tn Grk “bands”; possibly “ropes.”

[27:40]  ⁹ tn Or “rudders.”

[27:40]  ¹⁰ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ¹¹ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ¹² tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[28:4]  ⁷ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ⁸ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ⁹ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ¹⁰ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.