Kisah Para Rasul 1:16

1:16 “Brothers, ¹  the scripture had to be fulfilled that the Holy Spirit foretold through ²  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ³  and let there be no one to live in it,’ ⁴  and ‘Let another take his position of responsibility.’ ⁵ 

Kisah Para Rasul 2:18

2:18 Even on my servants, ⁶  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁷ 

Kisah Para Rasul 3:26

3:26 God raised up ⁸  his servant and sent him first to you, to bless you by turning ⁹  each one of you from your iniquities.” ¹⁰ 

Kisah Para Rasul 4:2

4:2 angry ¹¹  because they were teaching the people and announcing ¹²  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:7

4:7 After ¹³  making Peter and John ¹⁴  stand in their midst, they began to inquire, “By what power or by what name ¹⁵  did you do this?”

Kisah Para Rasul 4:9

4:9 if ¹⁶  we are being examined ¹⁷  today for a good deed ¹⁸  done to a sick man – by what means this man was healed ¹⁹  –

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²⁰  to all who live in Jerusalem that a notable miraculous sign ²¹  has come about through them, ²²  and we cannot deny it.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ²³  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 4:33

4:33 With ²⁴  great power the apostles were giving testimony ²⁵  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ²⁶  and wonders came about among the people through the hands of the apostles. By ²⁷  common consent ²⁸  they were all meeting together in Solomon’s Portico. ²⁹ 

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ³⁰  and so is the Holy Spirit whom God has given to those who obey ³¹  him.”

Kisah Para Rasul 5:35

5:35 Then he said to the council, ³²  “Men of Israel, ³³  pay close attention to ³⁴  what you are about to do to these men.

Kisah Para Rasul 5:39

5:39 but if ³⁵  it is from God, you will not be able to stop them, or you may even be found ³⁶  fighting against God.” He convinced them, ³⁷ 

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ³⁸  and from house to house, they did not stop teaching and proclaiming the good news ³⁹  that Jesus was the Christ. ⁴⁰ 

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ⁴¹  in the land of Egypt, ⁴²  at ⁴³  the Red Sea, and in the wilderness ⁴⁴  for forty years.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁴⁵  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ⁴⁶  there was a disciple named Tabitha (which in translation means ⁴⁷  Dorcas). ⁴⁸  She was continually doing good deeds and acts of charity. ⁴⁹ 

Kisah Para Rasul 10:39

10:39 We ⁵⁰  are witnesses of all the things he did both in Judea ⁵¹  and in Jerusalem. ⁵²  They ⁵³  killed him by hanging him on a tree, ⁵⁴ 

Kisah Para Rasul 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Kisah Para Rasul 11:17

11:17 Therefore if God ⁵⁵  gave them the same gift ⁵⁶  as he also gave us after believing ⁵⁷  in the Lord Jesus Christ, ⁵⁸  who was I to hinder ⁵⁹  God?”

Kisah Para Rasul 12:12

12:12 When Peter ⁶⁰  realized this, he went to the house of Mary, the mother of John Mark, ⁶¹  where many people had gathered together and were praying.

Kisah Para Rasul 13:31

13:31 and ⁶²  for many days he appeared to those who had accompanied ⁶³  him from Galilee to Jerusalem. These ⁶⁴  are now his witnesses to the people.

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ⁶⁵ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁶⁶ 

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁶⁷  when Paul and Barnabas ⁶⁸  went into the Jewish synagogue ⁶⁹  and spoke in such a way that a large group ⁷⁰  of both Jews and Greeks believed.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁷¹  and listened to Barnabas and Paul while they explained all the miraculous signs ⁷²  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁷³  because he is read aloud ⁷⁴  in the synagogues ⁷⁵  every Sabbath.”

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁷⁶  you, upsetting ⁷⁷  your minds ⁷⁸  by what they said, ⁷⁹ 

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁸⁰  to accompany him, and he took ⁸¹  him and circumcised ⁸²  him because of the Jews who were in those places, ⁸³  for they all knew that his father was Greek. ⁸⁴ 

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ⁸⁵  “The magistrates have sent orders ⁸⁶  to release you. So come out now and go in peace.” ⁸⁷ 

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 ⁸⁸  were Roman citizens ⁸⁹ 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁹⁰  and joined Paul and Silas, along with a large group ⁹¹  of God-fearing Greeks ⁹²  and quite a few ⁹³  prominent women.

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁹⁴  for him and find him, ⁹⁵  though he is ⁹⁶  not far from each one of us.

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ⁹⁷  from Macedonia, ⁹⁸  Paul became wholly absorbed with proclaiming ⁹⁹  the word, testifying ¹⁰⁰  to the Jews that Jesus was the Christ. ¹⁰¹ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ¹⁰²  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹⁰³  believed and were baptized.

Kisah Para Rasul 19:19

19:19 Large numbers ¹⁰⁴  of those who had practiced magic ¹⁰⁵  collected their books ¹⁰⁶  and burned them up in the presence of everyone. ¹⁰⁷  When ¹⁰⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁰⁹ 

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹¹⁰  Paul resolved ¹¹¹  to go to Jerusalem, ¹¹²  passing through Macedonia ¹¹³  and Achaia. ¹¹⁴  He said, ¹¹⁵  “After I have been there, I must also see Rome.” ¹¹⁶ 

Kisah Para Rasul 19:40

19:40 For ¹¹⁷  we are in danger of being charged with rioting ¹¹⁸  today, since there is no cause we can give to explain ¹¹⁹  this disorderly gathering.” ¹²⁰ 

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹²¹  the whole time I was with you, from the first day I set foot ¹²²  in the province of Asia, ¹²³ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹²⁴  men ¹²⁵  will arise, teaching perversions of the truth ¹²⁶  to draw the disciples away after them.

Kisah Para Rasul 21:19

21:19 When Paul ¹²⁷  had greeted them, he began to explain ¹²⁸  in detail ¹²⁹  what God ¹³⁰  had done among the Gentiles through his ministry.

Kisah Para Rasul 23:19

23:19 The commanding officer ¹³¹  took him by the hand, withdrew privately, and asked, “What is it that you want ¹³²  to report to me?”

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ¹³³  when your accusers arrive too.” Then ¹³⁴  he ordered that Paul ¹³⁵  be kept under guard in Herod’s palace. ¹³⁶ 

Kisah Para Rasul 25:14-15

25:14 While ¹³⁷  they were staying there many days, Festus ¹³⁸  explained Paul’s case to the king to get his opinion, ¹³⁹  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ¹⁴⁰  the chief priests and the elders of the Jews informed ¹⁴¹  me about him, ¹⁴²  asking for a sentence of condemnation ¹⁴³  against him.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ¹⁴⁴  I ordered him to be kept under guard until I could send him to Caesar.” ¹⁴⁵ 

Kisah Para Rasul 26:1-2

Paul Offers His Defense

26:1 So Agrippa ¹⁴⁶  said to Paul, “You have permission ¹⁴⁷  to speak for yourself.” Then Paul held out his hand ¹⁴⁸  and began his defense: ¹⁴⁹ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁵⁰  I consider myself fortunate that I am about to make my defense before you today,

Kisah Para Rasul 26:24

26:24 As Paul ¹⁵¹  was saying these things in his defense, Festus ¹⁵²  exclaimed loudly, “You have lost your mind, ¹⁵³  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ¹⁵⁴  because the fast ¹⁵⁵  was already over, ¹⁵⁶  Paul advised them, ¹⁵⁷ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ¹⁵⁸  for your survival. ¹⁵⁹  For not one of you will lose a hair from his head.”

Kisah Para Rasul 27:43

27:43 But the centurion, ¹⁶⁰  wanting to save Paul’s life, ¹⁶¹  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹⁶² 

[1:16]  ¹ 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]  ² tn Grk “foretold by the mouth of.”

[1:20]  ³ tn Or “uninhabited” or “empty.”

[1:20]  ⁴ sn A quotation from Ps 69:25.

[1:20]  ⁵ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[2:18]  ⁶ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ⁷ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[3:26]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[4:2]  ¹¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹² tn Or “proclaiming.”

[4:7]  ¹³ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁴ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹⁵ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:9]  ¹⁶ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ¹⁷ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁸ tn Or “for an act of kindness.”

[4:9]  ¹⁹ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:16]  ²⁰ tn Or “evident.”

[4:16]  ²¹ 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]  ²² tn Or “has been done by them.”

[4:30]  ²³ tn The miraculous nature of these signs is implied in the context.

[4:33]  ²⁴ tn Grk “And with.” 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.

[4:33]  ²⁵ tn Or “were witnessing.”

[5:12]  ²⁶ tn The miraculous nature of these signs is implied in the context.

[5:12]  ²⁷ tn Grk “And by.” 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.

[5:12]  ²⁸ tn Or “With one mind.”

[5:12]  ²⁹ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:32]  ³⁰ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ³¹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:35]  ³² tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ³³ 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]  ³⁴ tn Or “men, be careful.”

[5:39]  ³⁵ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ³⁶ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ³⁷ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:42]  ³⁸ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ³⁹ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[7:36]  ⁴¹ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁴² tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁴³ tn Grk “and at,” 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.

[7:36]  ⁴⁴ tn Or “desert.”

[8:18]  ⁴⁵ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[9:36]  ⁴⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁴⁷ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁴⁸ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁴⁹ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[10:39]  ⁵⁰ tn Grk “And we.” 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.

[10:39]  ⁵¹ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁵³ tn Grk “in Jerusalem, whom they killed.” The relative pronoun 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.

[10:39]  ⁵⁴ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[11:17]  ⁵⁵ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁵⁶ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁵⁷ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁵⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁵⁹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[12:12]  ⁶⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁶¹ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[13:31]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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.

[13:41]  ⁶⁵ tn Or “and die!”

[13:41]  ⁶⁶ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[14:1]  ⁶⁷ sn Iconium. See the note in 13:51.

[14:1]  ⁶⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁶⁹ sn See the note on synagogue in 6:9.

[14:1]  ⁷⁰ tn Or “that a large crowd.”

[15:12]  ⁷¹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁷² tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:21]  ⁷³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁷⁴ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁷⁵ sn See the note on synagogue in 6:9.

[15:24]  ⁷⁶ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁷⁷ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁷⁸ tn Grk “souls.”

[15:24]  ⁷⁹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:3]  ⁸⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn Or “who lived in the area.”

[16:3]  ⁸⁴ 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.

[16:36]  ⁸⁵ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁸⁶ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁸⁷ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:38]  ⁸⁸ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁸⁹ 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.

[17:4]  ⁹⁰ tn Or “convinced.”

[17:4]  ⁹¹ tn Or “a large crowd.”

[17:4]  ⁹² tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁹³ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:27]  ⁹⁴ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁹⁵ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁹⁶ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[18:5]  ⁹⁷ tn Grk “came down.”

[18:5]  ⁹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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.

[18:8]  ¹⁰² tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁰³ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[19:19]  ¹⁰⁴ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁰⁵ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹⁰⁶ tn Or “scrolls.”

[19:19]  ¹⁰⁷ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹⁰⁸ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ¹⁰⁹ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:21]  ¹¹⁰ tn Grk “all these things had been fulfilled.”

[19:21]  ¹¹¹ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹¹³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹¹⁴ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹¹⁵ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹¹⁶ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:40]  ¹¹⁷ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹¹⁸ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ¹¹⁹ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ¹²⁰ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:18]  ¹²¹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹²² tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹²³ tn Grk “Asia”; see the note on this word in v. 16.

[20:30]  ¹²⁴ tn Grk “from among yourselves.”

[20:30]  ¹²⁵ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹²⁶ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[21:19]  ¹²⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹²⁸ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹²⁹ 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]  ¹³⁰ sn Note how Paul credited God with the success of his ministry.

[23:19]  ¹³¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ¹³² tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:35]  ¹³³ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ¹³⁴ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ¹³⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ¹³⁶ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[25:14]  ¹³⁷ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ¹³⁸ sn See the note on Porcius Festus in 24:27.

[25:14]  ¹³⁹ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:15]  ¹⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ¹⁴¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ¹⁴² tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ¹⁴³ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:21]  ¹⁴⁴ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ¹⁴⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:1]  ¹⁴⁶ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁴⁷ tn Grk “It is permitted for you.”

[26:1]  ¹⁴⁸ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁴⁹ tn Or “and began to speak in his own defense.”

[26:2]  ¹⁵⁰ sn See the note on King Agrippa in 25:13.

[26:24]  ¹⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ¹⁵² sn See the note on Porcius Festus in 24:27.

[26:24]  ¹⁵³ 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.

[27:9]  ¹⁵⁴ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ¹⁵⁵ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ¹⁵⁶ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ¹⁵⁷ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:34]  ¹⁵⁸ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ¹⁵⁹ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:43]  ¹⁶⁰ sn See the note on the word centurion in 10:1.

[27:43]  ¹⁶¹ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ¹⁶² tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”