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 2:39

2:39 For the promise ³  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 3:26

3:26 God raised up ⁴  his servant and sent him first to you, to bless you by turning ⁵  each one of you from your iniquities.” ⁶ 

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁷  and wonders came about among the people through the hands of the apostles. By ⁸  common consent ⁹  they were all meeting together in Solomon’s Portico. ¹⁰ 

Kisah Para Rasul 5:31

5:31 God exalted him ¹¹  to his right hand as Leader ¹²  and Savior, to give repentance to Israel and forgiveness of sins. ¹³ 

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹⁴  it will come to nothing, ¹⁵ 

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ¹⁶  and from house to house, they did not stop teaching and proclaiming the good news ¹⁷  that Jesus was the Christ. ¹⁸ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹⁹  our people ²⁰  and was cruel to our ancestors, ²¹  forcing them to abandon ²²  their infants so they would die. ²³ 

Kisah Para Rasul 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ²⁴  Moses ²⁵  aside, saying, ‘Who made ²⁶  you a ruler and judge over us?

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ²⁷  to carry my name before Gentiles and kings and the people of Israel. ²⁸ 

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ²⁹  there was a disciple named Tabitha (which in translation means ³⁰  Dorcas). ³¹  She was continually doing good deeds and acts of charity. ³² 

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ³³  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ³⁴  and approached ³⁵  the gate.

Kisah Para Rasul 11:23

11:23 When ³⁶  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ³⁷  to the Lord with devoted hearts, ³⁸ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁹  him, ⁴⁰  and they fulfilled the sayings ⁴¹  of the prophets that are read every Sabbath by condemning ⁴²  him. ⁴³ 

Kisah Para Rasul 13:29

13:29 When they had accomplished ⁴⁴  everything that was written ⁴⁵  about him, they took him down ⁴⁶  from the cross ⁴⁷  and placed him ⁴⁸  in a tomb.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁴⁹  when Paul and Barnabas ⁵⁰  went into the Jewish synagogue ⁵¹  and spoke in such a way that a large group ⁵²  of both Jews and Greeks believed.

Kisah Para Rasul 14:14

14:14 But when the apostles ⁵³  Barnabas and Paul heard about ⁵⁴  it, they tore ⁵⁵  their clothes and rushed out ⁵⁶  into the crowd, shouting, ⁵⁷ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁵⁸  and began to teach the brothers, “Unless you are circumcised ⁵⁹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁶⁰  has testified ⁶¹  to them by giving them the Holy Spirit just as he did to us, ⁶² 

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁶³  because he is read aloud ⁶⁴  in the synagogues ⁶⁵  every Sabbath.”

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁶⁶  to accompany him, and he took ⁶⁷  him and circumcised ⁶⁸  him because of the Jews who were in those places, ⁶⁹  for they all knew that his father was Greek. ⁷⁰ 

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ⁷¹  you to harm ⁷²  you, because I have many people in this city.”

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ⁷³  about words and names and your own law, settle ⁷⁴  it yourselves. I will not be ⁷⁵  a judge of these things!”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁷⁶  entered ⁷⁷  the synagogue ⁷⁸  and spoke out fearlessly ⁷⁹  for three months, addressing ⁸⁰  and convincing ⁸¹  them about the kingdom of God. ⁸² 

Kisah Para Rasul 19:40

19:40 For ⁸³  we are in danger of being charged with rioting ⁸⁴  today, since there is no cause we can give to explain ⁸⁵  this disorderly gathering.” ⁸⁶ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁸⁷  has already chosen ⁸⁸  you to know his will, to see ⁸⁹  the Righteous One, ⁹⁰  and to hear a command ⁹¹  from his mouth,

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁹²  at the council ⁹³  and said, “Brothers, I have lived my life with a clear conscience ⁹⁴  before God to this day.”

Kisah Para Rasul 23:27

23:27 This man was seized ⁹⁵  by the Jews and they were about to kill him, ⁹⁶  when I came up ⁹⁷  with the detachment ⁹⁸  and rescued him, because I had learned that he was ⁹⁹  a Roman citizen. ¹⁰⁰ 

Kisah Para Rasul 23:29

23:29 I found he ¹⁰¹  was accused with reference to controversial questions ¹⁰²  about their law, but no charge against him deserved death or imprisonment. ¹⁰³ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ¹⁰⁴  to guard Paul, ¹⁰⁵  but to let him have some freedom, ¹⁰⁶  and not to prevent any of his friends ¹⁰⁷  from meeting his needs. ¹⁰⁸ 

Kisah Para Rasul 24:27

24:27 After two years ¹⁰⁹  had passed, Porcius Festus ¹¹⁰  succeeded Felix, ¹¹¹  and because he wanted to do the Jews a favor, Felix left Paul in prison. ¹¹² 

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ¹¹³  go down there ¹¹⁴  with me, and if this man has done anything wrong, ¹¹⁵  they may bring charges ¹¹⁶  against him.”

Kisah Para Rasul 26:3-5

26:3 because you are especially ¹¹⁷  familiar with all the customs and controversial issues ¹¹⁸  of the Jews. Therefore I ask ¹¹⁹  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ¹²⁰  from my youth, spending my life from the beginning among my own people ¹²¹  and in Jerusalem. ¹²²  26:5 They know, ¹²³  because they have known ¹²⁴  me from time past, ¹²⁵  if they are willing to testify, that according to the strictest party ¹²⁶  of our religion, I lived as a Pharisee. ¹²⁷ 

Kisah Para Rasul 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ¹²⁸  that it will be just as I have been told.

Kisah Para Rasul 27:43

27:43 But the centurion, ¹²⁹  wanting to save Paul’s life, ¹³⁰  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹³¹ 

Kisah Para Rasul 28:3

28:3 When Paul had gathered a bundle of brushwood ¹³²  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ¹³³  I was forced to appeal to Caesar ¹³⁴  – not that I had some charge to bring ¹³⁵  against my own people. ¹³⁶ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹³⁷  with complete boldness ¹³⁸  and without restriction. ¹³⁹ 

[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.”

[2:39]  ³ 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.

[3:26]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[5:12]  ⁷ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁸ 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]  ⁹ tn Or “With one mind.”

[5:12]  ¹⁰ 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.

[5:31]  ¹¹ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹² tn Or “Founder” (of a movement).

[5:31]  ¹³ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:38]  ¹⁴ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁵ tn Or “it will be put to an end.”

[5:42]  ¹⁶ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ¹⁷ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹⁸ 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.

[7:19]  ¹⁹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²⁰ tn Or “race.”

[7:19]  ²¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²³ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:27]  ²⁴ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ²⁵ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ²⁶ tn Or “appointed.”

[9:15]  ²⁷ tn Or “tool.”

[9:15]  ²⁸ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:36]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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”).

[10:17]  ³³ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ³⁴ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ³⁵ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[11:23]  ³⁶ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ³⁷ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ³⁸ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[13:27]  ³⁹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁴⁰ tn Grk “this one.”

[13:27]  ⁴¹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ⁴² tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁴³ 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.

[13:29]  ⁴⁴ tn Or “carried out.”

[13:29]  ⁴⁵ sn That is, everything that was written in OT scripture.

[13:29]  ⁴⁶ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁴⁷ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁴⁸ 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.

[14:1]  ⁴⁹ sn Iconium. See the note in 13:51.

[14:1]  ⁵⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁵¹ sn See the note on synagogue in 6:9.

[14:1]  ⁵² tn Or “that a large crowd.”

[14:14]  ⁵³ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁵⁴ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁵⁵ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁵⁶ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁵⁷ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[15:1]  ⁵⁸ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁵⁹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:8]  ⁶⁰ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁶¹ tn Or “has borne witness.”

[15:8]  ⁶² sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:21]  ⁶³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁶⁴ 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]  ⁶⁵ sn See the note on synagogue in 6:9.

[16:3]  ⁶⁶ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Or “who lived in the area.”

[16:3]  ⁷⁰ 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.

[18:10]  ⁷¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁷² tn Or “injure.”

[18:15]  ⁷³ tn Or “dispute.”

[18:15]  ⁷⁴ tn Grk “see to it” (an idiom).

[18:15]  ⁷⁵ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:8]  ⁷⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁷⁷ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁷⁸ sn See the note on synagogue in 6:9.

[19:8]  ⁷⁹ tn Or “boldly.”

[19:8]  ⁸⁰ 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 19:8. 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.

[19:8]  ⁸¹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁸² sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:40]  ⁸³ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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.”

[22:14]  ⁸⁷ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ⁸⁸ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁸⁹ tn Grk “and to see.” This 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.

[22:14]  ⁹⁰ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁹¹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[23:1]  ⁹² tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁹³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁹⁴ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:27]  ⁹⁵ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ⁹⁶ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ⁹⁷ tn Or “approached.”

[23:27]  ⁹⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁹⁹ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹⁰⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:29]  ¹⁰¹ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ¹⁰² tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ¹⁰³ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[24:23]  ¹⁰⁴ sn See the note on the word centurion in 10:1.

[24:23]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹⁰⁸ tn Grk “from serving him.”

[24:27]  ¹⁰⁹ tn Grk “After a two-year period.”

[24:27]  ¹¹⁰ 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]  ¹¹¹ tn Grk “Felix received as successor Porcius Festus.”

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

[24:27]  ¹¹² 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.

[25:5]  ¹¹³ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹¹⁴ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹¹⁵ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ¹¹⁶ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[26:3]  ¹¹⁷ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹¹⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ¹¹⁹ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4]  ¹²⁰ tn Grk “my manner of life.”

[26:4]  ¹²¹ tn Or “nation.”

[26:4]  ¹²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ¹²³ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ¹²⁴ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ¹²⁵ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ¹²⁶ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ¹²⁷ sn See the note on Pharisee in 5:34.

[27:25]  ¹²⁸ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:43]  ¹²⁹ sn See the note on the word centurion in 10:1.

[27:43]  ¹³⁰ 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]  ¹³¹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[28:3]  ¹³² tn Or “sticks.”

[28:19]  ¹³³ tn That is, objected to my release.

[28:19]  ¹³⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ¹³⁵ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ¹³⁶ tn Or “my own nation.”

[28:31]  ¹³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹³⁸ tn Or “openness.”

[28:31]  ¹³⁹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.