Kisah Para Rasul 14:28

14:28 So they spent ¹  considerable ²  time with the disciples.

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ³  to send men chosen from among them, Judas called Barsabbas and Silas, ⁴  leaders among the brothers, to Antioch ⁵  with Paul and Barnabas.

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ⁶  the God of our ancestors ⁷  according to the Way (which they call a sect), believing everything that is according to the law ⁸  and that is written in the prophets.

Kisah Para Rasul 2:39

2:39 For the promise ⁹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 14:4

14:4 But the population ¹⁰  of the city was divided; some ¹¹  sided with the Jews, and some with the apostles.

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ¹² 

From the apostles ¹³  and elders, your brothers, ¹⁴  to the Gentile brothers and sisters ¹⁵  in Antioch, ¹⁶  Syria, ¹⁷  and Cilicia, greetings!

Kisah Para Rasul 17:17

17:17 So he was addressing ¹⁸  the Jews and the God-fearing Gentiles ¹⁹  in the synagogue, ²⁰  and in the marketplace every day ²¹  those who happened to be there.

Kisah Para Rasul 23:14

23:14 They ²²  went ²³  to the chief priests ²⁴  and the elders and said, “We have bound ourselves with a solemn oath ²⁵  not to partake ²⁶  of anything until we have killed Paul.

Kisah Para Rasul 24:5

24:5 For we have found ²⁷  this man to be a troublemaker, ²⁸  one who stirs up riots ²⁹  among all the Jews throughout the world, and a ringleader ³⁰  of the sect of the Nazarenes. ³¹ 

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ³²  after he had given orders ³³  by ³⁴  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 13:40

13:40 Watch out, ³⁵  then, that what is spoken about by ³⁶  the prophets does not happen to you:

Kisah Para Rasul 23:2

23:2 At that ³⁷  the high priest Ananias ordered those standing near ³⁸  Paul ³⁹  to strike ⁴⁰  him on the mouth.

Kisah Para Rasul 26:27

26:27 Do you believe the prophets, ⁴¹  King Agrippa? ⁴²  I know that you believe.”

Kisah Para Rasul 28:24

28:24 Some were convinced ⁴³  by what he said, ⁴⁴  but others refused ⁴⁵  to believe.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ⁴⁶  to all who live in Jerusalem that a notable miraculous sign ⁴⁷  has come about through them, ⁴⁸  and we cannot deny it.

Kisah Para Rasul 18:27

18:27 When Apollos ⁴⁹  wanted to cross over to Achaia, ⁵⁰  the brothers encouraged ⁵¹  him ⁵²  and wrote to the disciples to welcome him. When he arrived, he ⁵³  assisted greatly those who had believed by grace,

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁵⁴  and to the Gentiles, that they should repent and turn to God, ⁵⁵  performing deeds consistent with ⁵⁶  repentance.

Kisah Para Rasul 5:35

5:35 Then he said to the council, ⁵⁷  “Men of Israel, ⁵⁸  pay close attention to ⁵⁹  what you are about to do to these men.

Kisah Para Rasul 10:36

10:36 You know ⁶⁰  the message ⁶¹  he sent to the people ⁶²  of Israel, proclaiming the good news of peace ⁶³  through ⁶⁴  Jesus Christ ⁶⁵  (he is Lord ⁶⁶  of all) –

Kisah Para Rasul 12:18

12:18 At daybreak ⁶⁷  there was great consternation ⁶⁸  among the soldiers over what had become of Peter.

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ⁶⁹  and they began to contradict ⁷⁰  what Paul was saying ⁷¹  by reviling him. ⁷² 

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ⁷³  an attempt to mistreat ⁷⁴  them and stone them, ⁷⁵ 

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ⁷⁶  Lystra ⁷⁷  sat a man who could not use his feet, ⁷⁸  lame from birth, ⁷⁹  who had never walked.

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ⁸⁰  that we should not cause extra difficulty ⁸¹  for those among the Gentiles ⁸²  who are turning to God,

Kisah Para Rasul 15:25

15:25 we have unanimously ⁸³  decided ⁸⁴  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 16:32

16:32 Then ⁸⁵  they spoke the word of the Lord ⁸⁶  to him, along with all those who were in his house.

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁸⁷  were Roman citizens ⁸⁸ 

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ⁸⁹  such times of ignorance, ⁹⁰  he now commands all people ⁹¹  everywhere to repent, ⁹² 

Kisah Para Rasul 18:19

18:19 When they reached Ephesus, ⁹³  Paul ⁹⁴  left Priscilla and Aquila ⁹⁵  behind there, but he himself went ⁹⁶  into the synagogue ⁹⁷  and addressed ⁹⁸  the Jews.

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ⁹⁹  in public debate, ¹⁰⁰  demonstrating from the scriptures that the Christ ¹⁰¹  was Jesus. ¹⁰² 

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁰³  of Artemis, ¹⁰⁴  brought a great deal ¹⁰⁵  of business ¹⁰⁶  to the craftsmen.

Kisah Para Rasul 20:34

20:34 You yourselves know that these hands of mine ¹⁰⁷  provided for my needs and the needs of those who were with me.

Kisah Para Rasul 27:11

27:11 But the centurion ¹⁰⁸  was more convinced ¹⁰⁹  by the captain ¹¹⁰  and the ship’s owner than by what Paul said. ¹¹¹ 

Kisah Para Rasul 28:28

28:28 “Therefore be advised ¹¹²  that this salvation from God ¹¹³  has been sent to the Gentiles; ¹¹⁴  they ¹¹⁵  will listen!”

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ¹¹⁶ 

and their ears are hard of hearing, ¹¹⁷ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ¹¹⁸  and I would heal them.”’ ¹¹⁹ 

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹²⁰ 

Kisah Para Rasul 1:19

1:19 This ¹²¹  became known to all who lived in Jerusalem, so that in their own language ¹²²  they called that field ¹²³  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹²⁴  their threats, and grant ¹²⁵  to your servants ¹²⁶  to speak your message ¹²⁷  with great courage, ¹²⁸ 

Kisah Para Rasul 5:26

5:26 Then the commander ¹²⁹  of the temple guard ¹³⁰  went with the officers ¹³¹  and brought the apostles ¹³²  without the use of force ¹³³  (for they were afraid of being stoned by the people). ¹³⁴ 

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ¹³⁵  and so is the Holy Spirit whom God has given to those who obey ¹³⁶  him.”

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ¹³⁷  became known to Pharaoh.

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ¹³⁸  ‘God will raise up for you a prophet like me from among your brothers.’ ¹³⁹ 

Kisah Para Rasul 7:41

7:41 At ¹⁴⁰  that time ¹⁴¹  they made an idol in the form of a calf, ¹⁴²  brought ¹⁴³  a sacrifice to the idol, and began rejoicing ¹⁴⁴  in the works of their hands. ¹⁴⁵ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁴⁶  people, with uncircumcised ¹⁴⁷  hearts and ears! ¹⁴⁸  You are always resisting the Holy Spirit, like your ancestors ¹⁴⁹  did!

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ¹⁵⁰  as they heard and saw the miraculous signs ¹⁵¹  he was performing.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ¹⁵²  “Lord, I have heard from many people ¹⁵³  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹⁵⁴  he attempted to associate ¹⁵⁵  with the disciples, and they were all afraid of him, because they did not believe ¹⁵⁶  that he was a disciple.

Kisah Para Rasul 11:18

11:18 When they heard this, ¹⁵⁷  they ceased their objections ¹⁵⁸  and praised ¹⁵⁹  God, saying, “So then, God has granted the repentance ¹⁶⁰  that leads to life even to the Gentiles.” ¹⁶¹ 

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ¹⁶²  decided ¹⁶³  to send relief ¹⁶⁴  to the brothers living in Judea.

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ¹⁶⁵  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁶⁶ 

Kisah Para Rasul 13:31-32

13:31 and ¹⁶⁷  for many days he appeared to those who had accompanied ¹⁶⁸  him from Galilee to Jerusalem. These ¹⁶⁹  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹⁷⁰ 

Kisah Para Rasul 14:13

14:13 The priest of the temple ¹⁷¹  of Zeus, ¹⁷²  located just outside the city, brought bulls ¹⁷³  and garlands ¹⁷⁴  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁷⁵ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁷⁶  all the things God ¹⁷⁷  had done with them, and that he had opened a door ¹⁷⁸  of faith for the Gentiles.

Kisah Para Rasul 16:20

16:20 When ¹⁷⁹  they had brought them ¹⁸⁰  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁸¹  They are ¹⁸²  Jews

Kisah Para Rasul 21:19

21:19 When Paul ¹⁸³  had greeted them, he began to explain ¹⁸⁴  in detail ¹⁸⁵  what God ¹⁸⁶  had done among the Gentiles through his ministry.

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ¹⁸⁷  Paul said to the centurion ¹⁸⁸  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹⁸⁹  without a proper trial?” ¹⁹⁰ 

Kisah Para Rasul 23:30

23:30 When I was informed ¹⁹¹  there would be a plot ¹⁹²  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹⁹³  against him before you.

Kisah Para Rasul 26:23

26:23 that ¹⁹⁴  the Christ ¹⁹⁵  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁹⁶  and to the Gentiles.” ¹⁹⁷ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ¹⁹⁸  and the soldiers, “Unless these men stay with the ship, you ¹⁹⁹  cannot be saved.”

Kisah Para Rasul 28:7

28:7 Now in the region around that place ²⁰⁰  were fields belonging to the chief official ²⁰¹  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ²⁰²  Paul ²⁰³  called the local Jewish leaders ²⁰⁴  together. When they had assembled, he said to them, “Brothers, ²⁰⁵  although I had done ²⁰⁶  nothing against our people or the customs of our ancestors, ²⁰⁷  from Jerusalem ²⁰⁸  I was handed over as a prisoner to the Romans. ²⁰⁹ 

Kisah Para Rasul 1:16

1:16 “Brothers, ²¹⁰  the scripture had to be fulfilled that the Holy Spirit foretold through ²¹¹  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ²¹²  with the eleven, raised his voice, and addressed them: “You men of Judea ²¹³  and all you who live in Jerusalem, ²¹⁴  know this ²¹⁵  and listen carefully to what I say.

Kisah Para Rasul 7:44

7:44 Our ancestors ²¹⁶  had the tabernacle ²¹⁷  of testimony in the wilderness, ²¹⁸  just as God ²¹⁹  who spoke to Moses ordered him ²²⁰  to make it according to the design he had seen.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ²²¹  who ate and drank ²²²  with him after he rose from the dead.

Kisah Para Rasul 12:17

12:17 He motioned to them ²²³  with his hand to be quiet and then related ²²⁴  how the Lord had brought ²²⁵  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ²²⁶ 

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²²⁷  and Samaria, they were relating at length ²²⁸  the conversion of the Gentiles and bringing great joy ²²⁹  to all the brothers.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ²³⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ²³¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ²³²  to accompany him, and he took ²³³  him and circumcised ²³⁴  him because of the Jews who were in those places, ²³⁵  for they all knew that his father was Greek. ²³⁶ 

Kisah Para Rasul 16:14

16:14 A ²³⁷  woman named Lydia, a dealer in purple cloth ²³⁸  from the city of Thyatira, ²³⁹  a God-fearing woman, listened to us. ²⁴⁰  The Lord opened her heart to respond ²⁴¹  to what Paul was saying.

Kisah Para Rasul 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ²⁴²  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ²⁴³  She ²⁴⁴  brought her owners ²⁴⁵  a great profit by fortune-telling. ²⁴⁶ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ²⁴⁷  from Macedonia, ²⁴⁸  Paul became wholly absorbed with proclaiming ²⁴⁹  the word, testifying ²⁵⁰  to the Jews that Jesus was the Christ. ²⁵¹ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²⁵²  many more days in Corinth, ²⁵³  said farewell to ²⁵⁴  the brothers and sailed away to Syria accompanied by ²⁵⁵  Priscilla and Aquila. ²⁵⁶  He ²⁵⁷  had his hair cut off ²⁵⁸  at Cenchrea ²⁵⁹  because he had made a vow. ²⁶⁰ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ²⁶¹  both Jews and Greeks; fear came over ²⁶²  them all, and the name of the Lord Jesus was praised. ²⁶³ 

Kisah Para Rasul 20:32

20:32 And now I entrust ²⁶⁴  you to God and to the message ²⁶⁵  of his grace. This message ²⁶⁶  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 21:20-21

21:20 When they heard this, they praised ²⁶⁷  God. Then they said to him, “You see, brother, how many thousands of Jews ²⁶⁸  there are who have believed, and they are all ardent observers ²⁶⁹  of the law. ²⁷⁰  21:21 They have been informed about you – that you teach all the Jews now living ²⁷¹  among the Gentiles to abandon ²⁷²  Moses, telling them not to circumcise their children ²⁷³  or live ²⁷⁴  according to our customs.

Kisah Para Rasul 24:27

24:27 After two years ²⁷⁵  had passed, Porcius Festus ²⁷⁶  succeeded Felix, ²⁷⁷  and because he wanted to do the Jews a favor, Felix left Paul in prison. ²⁷⁸ 

Kisah Para Rasul 25:9

25:9 But Festus, ²⁷⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²⁸⁰  before me there on these charges?” ²⁸¹ 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ²⁸²  and Bernice came with great pomp ²⁸³  and entered the audience hall, ²⁸⁴  along with the senior military officers ²⁸⁵  and the prominent men of the city. When Festus ²⁸⁶  gave the order, ²⁸⁷  Paul was brought in.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²⁸⁸  from darkness to light and from the power ²⁸⁹  of Satan to God, so that they may receive forgiveness of sins and a share ²⁹⁰  among those who are sanctified by faith in me.’

[14:28]  ¹ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ² tn Grk “no little (time)” (an idiom).

[15:22]  ³ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ⁴ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[24:14]  ⁶ tn Or “serve.”

[24:14]  ⁷ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁸ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[2:39]  ⁹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[14:4]  ¹⁰ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹¹ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[15:23]  ¹² tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹³ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ¹⁴ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁵ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁷ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:17]  ¹⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁹ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ²⁰ sn See the note on synagogue in 6:9.

[17:17]  ²¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[23:14]  ²² 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]  ²³ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[24:5]  ²⁷ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ²⁸ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ²⁹ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ³⁰ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ³¹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[1:2]  ³² tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ³³ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³⁴ tn Or “through.”

[13:40]  ³⁵ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ³⁶ tn Or “in.”

[23:2]  ³⁷ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³⁸ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴⁰ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[26:27]  ⁴¹ sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ⁴² sn See the note on King Agrippa in 25:13.

[28:24]  ⁴³ tn Or “persuaded.”

[28:24]  ⁴⁴ tn Grk “by the things spoken.”

[28:24]  ⁴⁵ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[4:16]  ⁴⁶ tn Or “evident.”

[4:16]  ⁴⁷ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴⁸ tn Or “has been done by them.”

[18:27]  ⁴⁹ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁵⁰ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁵¹ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁵² tn The word “him” 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.

[18:27]  ⁵³ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[26:20]  ⁵⁴ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁵⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁵⁶ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[5:35]  ⁵⁷ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁵⁸ 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 highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁵⁹ tn Or “men, be careful.”

[10:36]  ⁶⁰ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁶¹ tn Grk “the word.”

[10:36]  ⁶² tn Grk “to the sons.”

[10:36]  ⁶³ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁶⁴ tn Or “by.”

[10:36]  ⁶⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁶⁶ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[12:18]  ⁶⁷ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ⁶⁸ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[13:45]  ⁶⁹ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ⁷⁰ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ⁷¹ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ⁷² tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[14:5]  ⁷³ 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]  ⁷⁴ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁷⁵ 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.

[14:8]  ⁷⁶ tn Grk “And in.” 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.

[14:8]  ⁷⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ⁷⁸ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁷⁹ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[15:19]  ⁸⁰ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ⁸¹ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁸² tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:25]  ⁸³ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁸⁴ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[16:32]  ⁸⁵ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁸⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:38]  ⁸⁷ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁸⁸ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[17:30]  ⁸⁹ tn Or “has deliberately paid no attention to.”

[17:30]  ⁹⁰ tn Or “times when people did not know.”

[17:30]  ⁹¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁹² sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[18:19]  ⁹³ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ⁹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁹⁵ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁹⁶ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁹⁷ sn See the note on synagogue in 6:9.

[18:19]  ⁹⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:28]  ⁹⁹ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹⁰⁰ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹⁰¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ¹⁰² tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:24]  ¹⁰³ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹⁰⁴ sn Artemis was the name of 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.

[19:24]  ¹⁰⁵ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹⁰⁶ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[20:34]  ¹⁰⁷ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[27:11]  ¹⁰⁸ sn See the note on the word centurion in 10:1.

[27:11]  ¹⁰⁹ tn Or “persuaded.”

[27:11]  ¹¹⁰ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ¹¹¹ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[28:28]  ¹¹² tn Grk “Therefore let it be known to you.”

[28:28]  ¹¹³ tn Or “of God.”

[28:28]  ¹¹⁴ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ¹¹⁵ tn Grk “they also.”

[28:27]  ¹¹⁶ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ¹¹⁷ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ¹¹⁸ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ¹¹⁹ sn A quotation from Isa 6:9-10.

[1:14]  ¹²⁰ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:19]  ¹²¹ tn Grk “And this.” 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.

[1:19]  ¹²² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹²³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[4:29]  ¹²⁴ tn Or “Lord, take notice of.”

[4:29]  ¹²⁵ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹²⁶ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹²⁷ tn Grk “word.”

[4:29]  ¹²⁸ tn Or “with all boldness.”

[5:26]  ¹²⁹ tn Or “captain.”

[5:26]  ¹³⁰ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹³¹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹³² tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹³³ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹³⁴ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:32]  ¹³⁵ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹³⁶ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[7:13]  ¹³⁷ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:37]  ¹³⁸ tn Grk “to the sons of Israel.”

[7:37]  ¹³⁹ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:41]  ¹⁴⁰ tn Grk “And.” 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.

[7:41]  ¹⁴¹ tn Grk “In those days.”

[7:41]  ¹⁴² tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ¹⁴³ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ¹⁴⁴ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹⁴⁵ tn Or “in what they had done.”

[7:51]  ¹⁴⁶ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁴⁷ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁴⁸ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁴⁹ tn Or “forefathers”; Grk “fathers.”

[8:6]  ¹⁵⁰ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹⁵¹ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[9:13]  ¹⁵² sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹⁵³ tn The word “people” is not in the Greek text, but is implied.

[9:26]  ¹⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹⁵⁵ tn Or “join.”

[9:26]  ¹⁵⁶ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[11:18]  ¹⁵⁷ tn Grk “these things.”

[11:18]  ¹⁵⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁵⁹ tn Or “glorified.”

[11:18]  ¹⁶⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁶¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:29]  ¹⁶² tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ¹⁶³ tn Or “determined,” “resolved.”

[11:29]  ¹⁶⁴ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[12:3]  ¹⁶⁵ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹⁶⁶ sn This is a parenthetical note by the author.

[13:31]  ¹⁶⁷ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹⁶⁸ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹⁶⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹⁷⁰ tn Or “to our forefathers”; Grk “the fathers.”

[14:13]  ¹⁷¹ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁷² sn See the note on Zeus in the previous verse.

[14:13]  ¹⁷³ tn Or “oxen.”

[14:13]  ¹⁷⁴ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ¹⁷⁵ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:27]  ¹⁷⁶ tn Or “announced.”

[14:27]  ¹⁷⁷ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁷⁸ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[16:20]  ¹⁷⁹ 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.

[16:20]  ¹⁸⁰ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ¹⁸¹ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ¹⁸² tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[21:19]  ¹⁸³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹⁸⁴ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹⁸⁵ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹⁸⁶ sn Note how Paul credited God with the success of his ministry.

[22:25]  ¹⁸⁷ 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]  ¹⁸⁸ sn See the note on the word centurion in 10:1.

[22:25]  ¹⁸⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁹⁰ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[23:30]  ¹⁹¹ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ¹⁹² tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹⁹³ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[26:23]  ¹⁹⁴ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹⁹⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹⁹⁶ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁹⁷ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[27:31]  ¹⁹⁸ sn See the note on the word centurion in 10:1.

[27:31]  ¹⁹⁹ sn The pronoun you is plural in Greek.

[28:7]  ²⁰⁰ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ²⁰¹ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:17]  ²⁰² tn Grk “It happened that after three days.” 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.

[28:17]  ²⁰³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ²⁰⁴ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ²⁰⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ²⁰⁶ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ²⁰⁷ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ²⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ²⁰⁹ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[1:16]  ²¹⁰ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ²¹¹ tn Grk “foretold by the mouth of.”

[2:14]  ²¹² tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ²¹³ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ²¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ²¹⁵ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[7:44]  ²¹⁶ tn Or “forefathers”; Grk “fathers.”

[7:44]  ²¹⁷ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ²¹⁸ tn Or “desert.”

[7:44]  ²¹⁹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ²²⁰ tn The word “him” 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.

[10:41]  ²²¹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ²²² sn Ate and drank. See Luke 24:35-49.

[12:17]  ²²³ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ²²⁴ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ²²⁵ tn Or “led.”

[12:17]  ²²⁶ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[15:3]  ²²⁷ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²²⁸ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ²²⁹ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:12]  ²³⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²³¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[16:3]  ²³² tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ²³³ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ²³⁴ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ²³⁵ tn Or “who lived in the area.”

[16:3]  ²³⁶ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:14]  ²³⁷ tn Grk “And a.” 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.

[16:14]  ²³⁸ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ²³⁹ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ²⁴⁰ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ²⁴¹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:16]  ²⁴² tn Grk “Now 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.

[16:16]  ²⁴³ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ²⁴⁴ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ²⁴⁵ tn Or “masters.”

[16:16]  ²⁴⁶ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[18:5]  ²⁴⁷ tn Grk “came down.”

[18:5]  ²⁴⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²⁴⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²⁵⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²⁵¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:18]  ²⁵² tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²⁵³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²⁵⁴ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²⁵⁵ tn Grk “Syria, and with him.”

[18:18]  ²⁵⁶ sn See the note on Aquila in 18:2.

[18:18]  ²⁵⁷ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²⁵⁸ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²⁵⁹ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²⁶⁰ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[19:17]  ²⁶¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ²⁶² tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²⁶³ tn Or “exalted.”

[20:32]  ²⁶⁴ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ²⁶⁵ tn Grk “word.”

[20:32]  ²⁶⁶ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[21:20]  ²⁶⁷ tn Or “glorified.”

[21:20]  ²⁶⁸ tn Grk “how many thousands there are among the Jews.”

[21:20]  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.

[21:20]  ²⁶⁹ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²⁷⁰ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ²⁷¹ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²⁷² tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  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.

[21:21]  ²⁷³ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²⁷⁴ tn Grk “or walk.”

[24:27]  ²⁷⁵ tn Grk “After a two-year period.”

[24:27]  ²⁷⁶ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ²⁷⁷ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ²⁷⁸ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:9]  ²⁷⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ²⁸⁰ tn Or “stand trial.”

[25:9]  ²⁸¹ tn Grk “concerning these things.”

[25:23]  ²⁸² sn See the note on King Agrippa in 25:13.

[25:23]  ²⁸³ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ²⁸⁴ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ²⁸⁵ tn Grk “the chiliarchs” (officers 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.

[25:23]  ²⁸⁶ sn See the note on Porcius Festus in 24:27.

[25:23]  ²⁸⁷ tn Grk “and Festus ordering, Paul was brought in.” 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. The participle κελεύσαντος (keleusanto") has been taken temporally.

[26:18]  ²⁸⁸ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²⁸⁹ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²⁹⁰ tn Or “and an inheritance.”