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Discovery Box| (0.20) | (Act 27:1) | 2 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8). |
| (0.20) | (Act 26:28) | 2 sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned. |
| (0.20) | (Act 26:19) | 3 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’” |
| (0.20) | (Act 26:5) | 3 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.” |
| (0.20) | (Act 24:8) | 2 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation. |
| (0.20) | (Act 23:9) | 4 tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness—‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated. |
| (0.20) | (Act 22:29) | 1 tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος…Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging. |
| (0.20) | (Act 22:23) | 3 sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment. |
| (0.20) | (Act 22:19) | 2 tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata tas sunagōgas) BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114. |
| (0.20) | (Act 21:21) | 2 sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8. |
| (0.20) | (Act 21:20) | 2 sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000. |
| (0.20) | (Act 21:15) | 2 sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey. |
| (0.20) | (Act 21:3) | 4 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage. |
| (0.20) | (Act 20:30) | 3 sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them. |
| (0.20) | (Act 20:3) | 5 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation. |
| (0.20) | (Act 19:15) | 4 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus. |
| (0.20) | (Act 18:14) | 2 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).” |
| (0.20) | (Act 17:28) | 1 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.’” |
| (0.20) | (Act 17:3) | 3 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here. |
| (0.20) | (Act 17:5) | 2 tn Literally ἀγοραῖος (agoraios) refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.” |
