Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹  from the mountain ²  called the Mount of Olives ³  (which is near Jerusalem, a Sabbath day’s journey ⁴  away).

Kisah Para Rasul 1:16

1:16 “Brothers, ⁵  the scripture had to be fulfilled that the Holy Spirit foretold through ⁶  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 3:18

3:18 But the things God foretold ⁷  long ago through ⁸  all the prophets – that his Christ ⁹  would suffer – he has fulfilled in this way.

Kisah Para Rasul 3:26

3:26 God raised up ¹⁰  his servant and sent him first to you, to bless you by turning ¹¹  each one of you from your iniquities.” ¹² 

Kisah Para Rasul 5:14-15

5:14 More and more believers in the Lord were added to their number, ¹³  crowds of both men and women. 5:15 Thus ¹⁴  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹⁵  not persecute? ¹⁶  They ¹⁷  killed those who foretold long ago the coming of the Righteous One, ¹⁸  whose betrayers and murderers you have now become! ¹⁹ 

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ²⁰  and was causing consternation ²¹  among the Jews who lived in Damascus by proving ²²  that Jesus ²³  is the Christ. ²⁴ 

Kisah Para Rasul 12:17

12:17 He motioned to them ²⁵  with his hand to be quiet and then related ²⁶  how the Lord had brought ²⁷  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ²⁸ 

Kisah Para Rasul 13:22

13:22 After removing him, God ²⁹  raised up ³⁰  David their king. He testified about him: ³¹  ‘I have found David ³²  the son of Jesse to be a man after my heart, ³³  who will accomplish everything I want him to do.’ ³⁴ 

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ³⁵  were going out, ³⁶  the people ³⁷  were urging ³⁸  them to speak about these things ³⁹  on the next Sabbath.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ⁴⁰  “It was necessary to speak the word of God ⁴¹  to you first. Since you reject it and do not consider yourselves worthy ⁴²  of eternal life, we ⁴³  are turning to the Gentiles. ⁴⁴ 

Kisah Para Rasul 15:38

15:38 but Paul insisted ⁴⁵  that they should not take along this one who had left them in Pamphylia ⁴⁶  and had not accompanied them in the work.

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ⁴⁷  “They had us beaten in public ⁴⁸  without a proper trial ⁴⁹  – even though we are Roman citizens ⁵⁰  – and they threw us ⁵¹  in prison. And now they want to send us away ⁵²  secretly? Absolutely not! They ⁵³  themselves must come and escort us out!” ⁵⁴ 

Kisah Para Rasul 17:20

17:20 For you are bringing some surprising things ⁵⁵  to our ears, so we want to know what they ⁵⁶  mean.”

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁵⁷  the resurrection from the dead, some began to scoff, ⁵⁸  but others said, “We will hear you again about this.”

Kisah Para Rasul 19:20

19:20 In this way the word of the Lord ⁵⁹  continued to grow in power ⁶⁰  and to prevail. ⁶¹ 

Kisah Para Rasul 19:22

19:22 So after sending ⁶²  two of his assistants, ⁶³  Timothy and Erastus, to Macedonia, ⁶⁴  he himself stayed on for a while in the province of Asia. ⁶⁵ 

Kisah Para Rasul 19:34

19:34 But when they recognized ⁶⁶  that he was a Jew, they all shouted in unison, ⁶⁷  “Great is Artemis ⁶⁸  of the Ephesians!” for about two hours. ⁶⁹ 

Kisah Para Rasul 20:3

20:3 where he stayed ⁷⁰  for three months. Because the Jews had made ⁷¹  a plot ⁷²  against him as he was intending ⁷³  to sail ⁷⁴  for Syria, he decided ⁷⁵  to return through Macedonia. ⁷⁶ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ⁷⁷  to the ship and put out to sea ⁷⁸  for Assos, ⁷⁹  intending ⁸⁰  to take Paul aboard there, for he had arranged it this way. ⁸¹  He ⁸²  himself was intending ⁸³  to go there by land. ⁸⁴ 

Kisah Para Rasul 20:38

20:38 especially saddened ⁸⁵  by what ⁸⁶  he had said, that they were not going to see him ⁸⁷  again. Then they accompanied ⁸⁸  him to the ship.

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ⁸⁹  help! This is the man who teaches everyone everywhere against our people, our law, ⁹⁰  and this sanctuary! ⁹¹  Furthermore ⁹²  he has brought Greeks into the inner courts of the temple ⁹³  and made this holy place ritually unclean!” ⁹⁴ 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁹⁵  Paul said to the centurion ⁹⁶  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁹⁷  without a proper trial?” ⁹⁸ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁹⁹  wanted to know the true reason ¹⁰⁰  Paul ¹⁰¹  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹⁰²  to assemble. He then brought ¹⁰³  Paul down and had him stand before them.

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ¹⁰⁴  the Jews formed ¹⁰⁵  a conspiracy ¹⁰⁶  and bound themselves with an oath ¹⁰⁷  not to eat or drink anything ¹⁰⁸  until they had killed Paul.

Kisah Para Rasul 24:4

24:4 But so that I may not delay ¹⁰⁹  you any further, I beg ¹¹⁰  you to hear us briefly ¹¹¹  with your customary graciousness. ¹¹² 

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ¹¹³  that you have been a judge over this nation for many years, I confidently make my defense. ¹¹⁴ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ¹¹⁵  to guard Paul, ¹¹⁶  but to let him have some freedom, ¹¹⁷  and not to prevent any of his friends ¹¹⁸  from meeting his needs. ¹¹⁹ 

Kisah Para Rasul 25:24

25:24 Then Festus ¹²⁰  said, “King Agrippa, ¹²¹  and all you who are present here with us, you see this man about whom the entire Jewish populace ¹²²  petitioned ¹²³  me both in Jerusalem ¹²⁴  and here, ¹²⁵  shouting loudly ¹²⁶  that he ought not to live any longer.

Kisah Para Rasul 25:26

25:26 But I have nothing definite ¹²⁷  to write to my lord ¹²⁸  about him. ¹²⁹  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹³⁰  so that after this preliminary hearing ¹³¹  I may have something to write.

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ¹³²  as I was going ¹³³  to Damascus with authority and complete power ¹³⁴  from the chief priests,

Kisah Para Rasul 26:24

26:24 As Paul ¹³⁵  was saying these things in his defense, Festus ¹³⁶  exclaimed loudly, “You have lost your mind, ¹³⁷  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ¹³⁸  to him, ¹³⁹  because I cannot believe ¹⁴⁰  that any of these things has escaped his notice, ¹⁴¹  for this was not done in a corner. ¹⁴² 

Kisah Para Rasul 27:24

27:24 and said, ¹⁴³  ‘Do not be afraid, Paul! You must stand before ¹⁴⁴  Caesar, ¹⁴⁵  and God has graciously granted you the safety ¹⁴⁶  of all who are sailing with you.’

Kisah Para Rasul 27:36

27:36 So all of them were encouraged and took food themselves.

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ¹⁴⁷  some on planks ¹⁴⁸  and some on pieces of the ship. ¹⁴⁹  And in this way ¹⁵⁰  all were brought safely to land.

[1:12]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:16]  ⁵ 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]  ⁶ tn Grk “foretold by the mouth of.”

[3:18]  ⁷ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁸ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:26]  ¹⁰ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹¹ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹² tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[5:14]  ¹³ tn Or “More and more believers were added to the Lord.”

[5:15]  ¹⁴ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[7:52]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁶ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁷ tn Grk “And they.” 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.

[7:52]  ¹⁸ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[9:22]  ²⁰ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ²¹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ²² tn Or “by showing for certain.”

[9:22]  ²³ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[12:17]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “led.”

[12:17]  ²⁸ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[13:22]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ³⁰ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ³¹ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ³² sn A quotation from Ps 89:20.

[13:22]  ³³ sn A quotation from 1 Sam 13:14.

[13:22]  ³⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:42]  ³⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ³⁶ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ³⁷ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ³⁸ tn Or “begging,” “inviting.”

[13:42]  ³⁹ tn Or “matters.”

[13:46]  ⁴⁰ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ⁴¹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ⁴² tn Or “and consider yourselves unworthy.”

[13:46]  ⁴³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁴⁴ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[15:38]  ⁴⁵ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁴⁶ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:37]  ⁴⁷ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁴⁸ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁴⁹ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁵⁰ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁵¹ tn The word “us” 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.

[16:37]  ⁵² tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁵³ tn Grk “But they.”

[16:37]  ⁵⁴ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[17:20]  ⁵⁵ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁵⁶ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:32]  ⁵⁷ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁵⁸ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[19:20]  ⁵⁹ 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; 16:32; 19:10; 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.

[19:20]  ⁶⁰ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁶¹ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:22]  ⁶² tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ⁶³ tn Grk “two of those who ministered to him.”

[19:22]  ⁶⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ⁶⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:34]  ⁶⁶ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁶⁷ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁶⁸ 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]  ⁶⁹ 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.

[20:3]  ⁷⁰ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁷¹ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁷² sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁷³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁷⁴ 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.

[20:3]  ⁷⁵ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁷⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[20:13]  ⁷⁷ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ⁷⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ⁷⁹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁸⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁸¹ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ⁸² tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ⁸³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁸⁴ tn Or “there on foot.”

[20:38]  ⁸⁵ tn Or “pained.”

[20:38]  ⁸⁶ tn Grk “by the word that he had said.”

[20:38]  ⁸⁷ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ⁸⁸ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:28]  ⁸⁹ 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]  ⁹⁰ sn The law refers to the law of Moses.

[21:28]  ⁹¹ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[22:25]  ⁹⁵ 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]  ⁹⁶ sn See the note on the word centurion in 10:1.

[22:25]  ⁹⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁹⁸ 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.

[22:30]  ⁹⁹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁰⁰ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹⁰¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹⁰² tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹⁰³ tn Grk “and bringing.” The participle καταγαγών (katagagwn) 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 been translated as “then” to clarify the logical sequence.

[23:12]  ¹⁰⁴ tn Grk “when it was day.”

[23:12]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ 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.

[24:4]  ¹⁰⁹ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ¹¹⁰ tn Or “request.”

[24:4]  ¹¹¹ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ¹¹² tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:10]  ¹¹³ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ¹¹⁴ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:23]  ¹¹⁵ sn See the note on the word centurion in 10:1.

[24:23]  ¹¹⁶ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ¹¹⁷ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ¹¹⁸ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹¹⁹ tn Grk “from serving him.”

[25:24]  ¹²⁰ sn See the note on Porcius Festus in 24:27.

[25:24]  ¹²¹ sn See the note on King Agrippa in 25:13.

[25:24]  ¹²² tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ¹²³ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ¹²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ¹²⁵ sn Here means “here in Caesarea.”

[25:24]  ¹²⁶ tn Or “screaming.”

[25:26]  ¹²⁷ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹²⁸ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹²⁹ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ¹³⁰ sn See the note on King Agrippa in 25:13.

[25:26]  ¹³¹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:12]  ¹³² tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ¹³³ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹³⁴ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[26:24]  ¹³⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ¹³⁶ sn See the note on Porcius Festus in 24:27.

[26:24]  ¹³⁷ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:26]  ¹³⁸ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ¹³⁹ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ¹⁴⁰ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ¹⁴¹ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ¹⁴² tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[27:24]  ¹⁴³ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ¹⁴⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ¹⁴⁵ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ¹⁴⁶ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:44]  ¹⁴⁷ 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]  ¹⁴⁸ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ¹⁴⁹ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ¹⁵⁰ 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.