Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Kisah Para Rasul 2:5

2:5 Now there were devout Jews ²  from every nation under heaven residing in Jerusalem. ³ 

Kisah Para Rasul 2:27

2:27 because you will not leave my soul in Hades, ⁴ 

nor permit your Holy One to experience ⁵  decay.

Kisah Para Rasul 2:31

2:31 David by foreseeing this ⁶  spoke about the resurrection of the Christ, ⁷  that he was neither abandoned to Hades, ⁸  nor did his body ⁹  experience ¹⁰  decay. ¹¹ 

Kisah Para Rasul 3:21

3:21 This one ¹²  heaven must ¹³  receive until the time all things are restored, ¹⁴  which God declared ¹⁵  from times long ago ¹⁶  through his holy prophets.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹⁷  saying to Abraham, ‘And in your descendants ¹⁸  all the nations ¹⁹  of the earth will be blessed.’ ²⁰ 

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²¹  by which we must ²²  be saved.”

Kisah Para Rasul 4:24-26

4:24 When they heard this, they raised their voices to God with one mind ²³  and said, “Master of all, ²⁴  you who made the heaven, the earth, ²⁵  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ²⁶  your servant David our forefather, ²⁷ 

‘Why do the nations ²⁸  rage, ²⁹ 

and the peoples plot foolish ³⁰  things?

4:26 The kings of the earth stood together, ³¹ 

and the rulers assembled together,

against the Lord and against his ³²  Christ.’ ³³ 

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³⁴  all who heard about it.

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ³⁵  made him move ³⁶  to this country where you now live.

Kisah Para Rasul 7:15

7:15 So Jacob went down to Egypt and died there, ³⁷  along with our ancestors, ³⁸ 

Kisah Para Rasul 9:37

9:37 At that time ³⁹  she became sick ⁴⁰  and died. When they had washed ⁴¹  her body, ⁴²  they placed it in an upstairs room.

Kisah Para Rasul 10:12

10:12 In it ⁴³  were all kinds of four-footed animals and reptiles ⁴⁴  of the earth and wild birds. ⁴⁵ 

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ⁴⁶  and predicted ⁴⁷  by the Spirit that a severe ⁴⁸  famine ⁴⁹  was about to come over the whole inhabited world. ⁵⁰  (This ⁵¹  took place during the reign of Claudius.) ⁵² 

Kisah Para Rasul 13:47

13:47 For this ⁵³  is what the Lord has commanded us: ‘I have appointed ⁵⁴  you to be a light ⁵⁵  for the Gentiles, to bring salvation ⁵⁶  to the ends of the earth.’” ⁵⁷ 

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁵⁸  in the Lycaonian language, ⁵⁹  “The gods have come down to us in human form!” ⁶⁰ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁶¹  just like you! We are proclaiming the good news to you, so that you should turn ⁶²  from these worthless ⁶³  things to the living God, who made the heaven, the earth, ⁶⁴  the sea, and everything that is in them.

Kisah Para Rasul 14:22

14:22 They strengthened ⁶⁵  the souls of the disciples and encouraged them to continue ⁶⁶  in the faith, saying, “We must enter the kingdom ⁶⁷  of God through many persecutions.” ⁶⁸ 

Kisah Para Rasul 15:18

15:18 known ⁶⁹  from long ago. ⁷⁰ 

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ⁷¹  Jason and some of the brothers before the city officials, ⁷²  screaming, “These people who have stirred up trouble ⁷³  throughout the world ⁷⁴  have come here too,

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ⁷⁵  who is ⁷⁶  Lord of heaven and earth, does not live in temples made by human hands, ⁷⁷ 

Kisah Para Rasul 17:26

17:26 From one man ⁷⁸  he made every nation of the human race ⁷⁹  to inhabit the entire earth, ⁸⁰  determining their set times ⁸¹  and the fixed limits of the places where they would live, ⁸² 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ⁸³  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁸⁴ 

Kisah Para Rasul 17:30-31

17:30 Therefore, although God has overlooked ⁸⁵  such times of ignorance, ⁸⁶  he now commands all people ⁸⁷  everywhere to repent, ⁸⁸  17:31 because he has set ⁸⁹  a day on which he is going to judge the world ⁹⁰  in righteousness, by a man whom he designated, ⁹¹  having provided proof to everyone by raising ⁹²  him from the dead.”

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ⁹³  but also that the temple of the great goddess Artemis ⁹⁴  will be regarded as nothing, ⁹⁵  and she whom all the province of Asia ⁹⁶  and the world worship will suffer the loss of her greatness.” ⁹⁷ 

Kisah Para Rasul 19:35

19:35 After the city secretary ⁹⁸  quieted the crowd, he said, “Men of Ephesus, what person ⁹⁹  is there who does not know that the city of the Ephesians is the keeper ¹⁰⁰  of the temple of the great Artemis ¹⁰¹  and of her image that fell from heaven? ¹⁰² 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ¹⁰³  was listening to him until he said this. ¹⁰⁴  Then ¹⁰⁵  they raised their voices and shouted, ¹⁰⁶  “Away with this man ¹⁰⁷  from the earth! For he should not be allowed to live!” ¹⁰⁸ 

Kisah Para Rasul 24:5

24:5 For we have found ¹⁰⁹  this man to be a troublemaker, ¹¹⁰  one who stirs up riots ¹¹¹  among all the Jews throughout the world, and a ringleader ¹¹²  of the sect of the Nazarenes. ¹¹³ 

[1:8]  ¹ tn Or “to the ends.”

[2:5]  ² tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ³ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:27]  ⁴ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ⁵ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ⁶ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ⁷ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ⁸ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ⁹ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹⁰ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹¹ sn An allusion to Ps 16:10.

[3:21]  ¹² tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹³ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ¹⁴ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ¹⁵ tn Or “spoke.”

[3:21]  ¹⁶ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:25]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹⁸ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹⁹ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁰ sn A quotation from Gen 22:18.

[4:12]  ²¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:24]  ²³ sn With one mind. Compare Acts 1:14.

[4:24]  ²⁴ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ²⁵ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ²⁶ tn Grk “by the mouth of” (an idiom).

[4:25]  ²⁷ tn Or “ancestor”; Grk “father.”

[4:25]  ²⁸ tn Or “Gentiles.”

[4:25]  ²⁹ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁰ tn Or “futile”; traditionally, “vain.”

[4:26]  ³¹ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ³³ sn A quotation from Ps 2:1-2.

[5:5]  ³⁴ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[7:4]  ³⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ³⁶ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:15]  ³⁷ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ³⁸ tn Or “forefathers”; Grk “fathers.”

[9:37]  ³⁹ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ⁴⁰ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁴¹ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁴² tn Grk “washed her,” but the reference is to her corpse.

[10:12]  ⁴³ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ⁴⁴ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ⁴⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:28]  ⁴⁶ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ⁴⁷ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁴⁸ tn Grk “great.”

[11:28]  ⁴⁹ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ⁵⁰ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ⁵¹ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.

[11:28]  ⁵² sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[13:47]  ⁵³ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁵⁴ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁵⁵ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁵⁶ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁵⁷ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[14:11]  ⁵⁸ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁵⁹ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁶⁰ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:15]  ⁶¹ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁶² tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁶³ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁶⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:22]  ⁶⁵ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁶⁶ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁶⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁶⁸ tn Or “sufferings.”

[15:18]  ⁶⁹ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ⁷⁰ sn An allusion to Isa 45:21.

[17:6]  ⁷¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁷² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁷³ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁷⁴ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:24]  ⁷⁵ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁷⁶ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ⁷⁷ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:26]  ⁷⁸ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁷⁹ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁸⁰ tn Grk “to live over all the face of the earth.”

[17:26]  ⁸¹ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁸² tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:28]  ⁸³ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁸⁴ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:30]  ⁸⁵ tn Or “has deliberately paid no attention to.”

[17:30]  ⁸⁶ tn Or “times when people did not know.”

[17:30]  ⁸⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁸⁸ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁸⁹ tn Or “fixed.”

[17:31]  ⁹⁰ sn The world refers to the whole inhabited earth.

[17:31]  ⁹¹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ⁹² tn The participle ἀναστήσας (anasthsa") indicates means here.

[19:27]  ⁹³ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁹⁴ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ⁹⁵ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁹⁶ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁹⁷ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:35]  ⁹⁸ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁹⁹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹⁰⁰ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹⁰¹ 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.

[19:35]  ¹⁰² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[22:22]  ¹⁰³ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁰⁴ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹⁰⁵ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁰⁶ tn Grk “and said.”

[22:22]  ¹⁰⁷ tn Grk “this one.”

[22:22]  ¹⁰⁸ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[24:5]  ¹⁰⁹ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ¹¹⁰ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ¹¹¹ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ¹¹² tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

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

[24:5]  ¹¹³ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.