Kisah Para Rasul 2:18

2:18 Even on my servants, ¹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ² 

Kisah Para Rasul 2:24

2:24 But God raised him up, ³  having released ⁴  him from the pains ⁵  of death, because it was not possible for him to be held in its power. ⁶ 

Kisah Para Rasul 2:45

2:45 and they began selling ⁷  their property ⁸  and possessions and distributing the proceeds ⁹  to everyone, as anyone had need.

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ¹⁰  these days.

Kisah Para Rasul 4:3

4:3 So ¹¹  they seized ¹²  them and put them in jail ¹³  until the next day (for it was already evening).

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹⁴  their threats, and grant ¹⁵  to your servants ¹⁶  to speak your message ¹⁷  with great courage, ¹⁸ 

Kisah Para Rasul 4:34

4:34 For there was no one needy ¹⁹  among them, because those who were owners of land or houses were selling ²⁰  them ²¹  and bringing the proceeds from the sales

Kisah Para Rasul 5:15

5:15 Thus ²²  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:18-19

5:18 They ²³  laid hands on ²⁴  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ²⁵  opened ²⁶  the doors of the prison, ²⁷  led them out, ²⁸  and said,

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ²⁹  and placed ³⁰  their hands on them.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ³¹  him.

Saul Begins to Persecute the Church

Now on that day a great ³²  persecution began ³³  against the church in Jerusalem, ³⁴  and all ³⁵  except the apostles were forced to scatter throughout the regions ³⁶  of Judea and Samaria.

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ³⁷  and they received the Holy Spirit. ³⁸ 

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ³⁹  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ⁴⁰  at Azotus, ⁴¹  and as he passed through the area, ⁴²  he proclaimed the good news ⁴³  to all the towns ⁴⁴  until he came to Caesarea. ⁴⁵ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ⁴⁶  in Damascus, so that if he found any who belonged to the Way, ⁴⁷  either men or women, he could bring them as prisoners ⁴⁸  to Jerusalem. ⁴⁹ 

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ⁵⁰  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ⁵¹  his hands on Saul ⁵²  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁵³  has sent me so that you may see again and be filled with the Holy Spirit.” ⁵⁴ 

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ⁵⁵  They were also watching ⁵⁶  the city gates ⁵⁷  day and night so that they could kill him.

Kisah Para Rasul 9:41

9:41 He gave ⁵⁸  her his hand and helped her get up. Then he called ⁵⁹  the saints and widows and presented her alive.

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁶⁰  laid hands on ⁶¹  some from the church to harm them. ⁶² 

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ⁶³  and ⁶⁴  prayed and placed their hands ⁶⁵  on them, they sent them off.

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁶⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁶⁷ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁶⁸  him, ⁶⁹  and they fulfilled the sayings ⁷⁰  of the prophets that are read every Sabbath by condemning ⁷¹  him. ⁷² 

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁷³  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁷⁴  of their region.

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁷⁵  stirred up the Gentiles and poisoned their minds ⁷⁶  against the brothers.

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ⁷⁷  learned about it ⁷⁸  and fled to the Lycaonian cities of Lystra ⁷⁹  and Derbe ⁸⁰  and the surrounding region.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ⁸¹  by giving you rain from heaven ⁸²  and fruitful seasons, satisfying you ⁸³  with food and your hearts with joy.” ⁸⁴ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁸⁵  the souls of the disciples and encouraged them to continue ⁸⁶  in the faith, saying, “We must enter the kingdom ⁸⁷  of God through many persecutions.” ⁸⁸ 

Kisah Para Rasul 15:9

15:9 and he made no distinction ⁸⁹  between them and us, cleansing ⁹⁰  their hearts by faith.

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 ⁹¹  you, upsetting ⁹²  your minds ⁹³  by what they said, ⁹⁴ 

Kisah Para Rasul 15:26

15:26 who ⁹⁵  have risked their lives ⁹⁶  for the name of our Lord Jesus Christ. ⁹⁷ 

Kisah Para Rasul 15:41

15:41 He passed through Syria and Cilicia, strengthening ⁹⁸  the churches.

Kisah Para Rasul 16:4

16:4 As they went through the towns, ⁹⁹  they passed on ¹⁰⁰  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁰¹  for the Gentile believers ¹⁰²  to obey. ¹⁰³ 

Kisah Para Rasul 16:27

16:27 When the jailer woke up ¹⁰⁴  and saw the doors of the prison standing open, ¹⁰⁵  he drew his sword and was about to kill himself, ¹⁰⁶  because he assumed ¹⁰⁷  the prisoners had escaped.

Kisah Para Rasul 17:11

17:11 These Jews ¹⁰⁸  were more open-minded ¹⁰⁹  than those in Thessalonica, ¹¹⁰  for they eagerly ¹¹¹  received ¹¹²  the message, examining ¹¹³  the scriptures carefully every day ¹¹⁴  to see if these things were so.

Kisah Para Rasul 17:20

17:20 For you are bringing some surprising things ¹¹⁵  to our ears, so we want to know what they ¹¹⁶  mean.”

Kisah Para Rasul 17:26

17:26 From one man ¹¹⁷  he made every nation of the human race ¹¹⁸  to inhabit the entire earth, ¹¹⁹  determining their set times ¹²⁰  and the fixed limits of the places where they would live, ¹²¹ 

Kisah Para Rasul 19:11-12

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹²²  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ¹²³  were brought ¹²⁴  to the sick, their diseases left them and the evil spirits went out of them. ¹²⁵ 

Kisah Para Rasul 19:18-19

19:18 Many of those who had believed came forward, ¹²⁶  confessing and making their deeds known. ¹²⁷  19:19 Large numbers ¹²⁸  of those who had practiced magic ¹²⁹  collected their books ¹³⁰  and burned them up in the presence of everyone. ¹³¹  When ¹³²  the value of the books was added up, it was found to total fifty thousand silver coins. ¹³³ 

Kisah Para Rasul 20:6

20:6 We ¹³⁴  sailed away from Philippi ¹³⁵  after the days of Unleavened Bread, ¹³⁶  and within five days ¹³⁷  we came to the others ¹³⁸  in Troas, ¹³⁹  where we stayed for seven days.

Kisah Para Rasul 21:5

21:5 When ¹⁴⁰  our time was over, ¹⁴¹  we left and went on our way. All of them, with their wives and children, accompanied ¹⁴²  us outside of the city. After ¹⁴³  kneeling down on the beach and praying, ¹⁴⁴ 

Kisah Para Rasul 21:11

21:11 He came ¹⁴⁵  to us, took ¹⁴⁶  Paul’s belt, ¹⁴⁷  tied ¹⁴⁸  his own hands and feet with it, ¹⁴⁹  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹⁵⁰  to the Gentiles.’”

Kisah Para Rasul 21:15

21:15 After these days we got ready ¹⁵¹  and started up ¹⁵²  to Jerusalem.

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ¹⁵³  the Jews from the province of Asia ¹⁵⁴  who had seen him in the temple area ¹⁵⁵  stirred up the whole crowd ¹⁵⁶  and seized ¹⁵⁷  him,

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ¹⁵⁸  Get up, ¹⁵⁹  be baptized, and have your sins washed away, ¹⁶⁰  calling on his name.’ ¹⁶¹ 

Kisah Para Rasul 22:19

22:19 I replied, ¹⁶²  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁶³  who believed in you.

Kisah Para Rasul 25:27

25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ¹⁶⁴  the charges against him.”

Kisah Para Rasul 26:11

26:11 I punished ¹⁶⁵  them often in all the synagogues ¹⁶⁶  and tried to force ¹⁶⁷  them to blaspheme. Because I was so furiously enraged ¹⁶⁸  at them, I went to persecute ¹⁶⁹  them even in foreign cities.

Kisah Para Rasul 27:40

27:40 So they slipped ¹⁷⁰  the anchors ¹⁷¹  and left them in the sea, at the same time loosening the linkage ¹⁷²  that bound the steering oars ¹⁷³  together. Then they hoisted ¹⁷⁴  the foresail ¹⁷⁵  to the wind and steered toward ¹⁷⁶  the beach.

Kisah Para Rasul 28:8

28:8 The father ¹⁷⁷  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ¹⁷⁸  and after praying, placed ¹⁷⁹  his hands on him and healed ¹⁸⁰  him.

Kisah Para Rasul 28:10

28:10 They also bestowed many honors, ¹⁸¹  and when we were preparing to sail, ¹⁸²  they gave ¹⁸³  us all the supplies we needed. ¹⁸⁴ 

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ¹⁸⁵  Paul ¹⁸⁶  called the local Jewish leaders ¹⁸⁷  together. When they had assembled, he said to them, “Brothers, ¹⁸⁸  although I had done ¹⁸⁹  nothing against our people or the customs of our ancestors, ¹⁹⁰  from Jerusalem ¹⁹¹  I was handed over as a prisoner to the Romans. ¹⁹² 

[2:18]  ¹ 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]  ² 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.

[2:24]  ³ tn Grk “Whom God raised up.”

[2:24]  ⁴ tn Or “having freed.”

[2:24]  ⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:45]  ⁷ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ⁸ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ⁹ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[3:24]  ¹⁰ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[4:3]  ¹¹ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ¹² tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹³ tn Or “prison,” “custody.”

[4:29]  ¹⁴ tn Or “Lord, take notice of.”

[4:29]  ¹⁵ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁶ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁷ tn Grk “word.”

[4:29]  ¹⁸ tn Or “with all boldness.”

[4:34]  ¹⁹ tn Or “poor.”

[4:34]  ²⁰ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ²¹ tn The word “them” 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.

[5:15]  ²² tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:18]  ²³ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ²⁴ tn Or “they arrested.”

[5:19]  ²⁵ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ²⁶ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ²⁷ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ²⁸ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[6:6]  ²⁹ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ³⁰ tn Or “laid.”

[8:1]  ³¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³² tn Or “severe.”

[8:1]  ³³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ³⁶ tn Or “countryside.”

[8:17]  ³⁷ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ³⁸ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:19]  ³⁹ tn Or “ability”; Grk “authority.”

[8:40]  ⁴⁰ tn Or “appeared.”

[8:40]  ⁴¹ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁴² tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁴³ tn Or “he preached the gospel.”

[8:40]  ⁴⁴ tn Or “cities.”

[8:40]  ⁴⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:2]  ⁴⁶ sn See the note on synagogue in 6:9.

[9:2]  ⁴⁷ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁴⁸ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁴⁹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:12]  ⁵⁰ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:17]  ⁵¹ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁵² tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁵³ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁵⁴ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:24]  ⁵⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁵⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁵⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:41]  ⁵⁸ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁵⁹ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[12:1]  ⁶⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁶¹ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁶² tn Or “to cause them injury.”

[13:3]  ⁶³ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ⁶⁴ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ⁶⁵ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:10]  ⁶⁶ tn Or “unscrupulousness.”

[13:10]  ⁶⁷ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:27]  ⁶⁸ 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]  ⁶⁹ tn Grk “this one.”

[13:27]  ⁷⁰ 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]  ⁷¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁷² 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.

[13:50]  ⁷³ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁷⁴ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[14:2]  ⁷⁵ tn Or “who would not believe.”

[14:2]  ⁷⁶ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:6]  ⁷⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁷⁸ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁷⁹ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ⁸⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:17]  ⁸¹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ⁸² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁸³ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ⁸⁴ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:22]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁸⁸ tn Or “sufferings.”

[15:9]  ⁸⁹ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ⁹⁰ tn Or “purifying.”

[15:24]  ⁹¹ 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]  ⁹² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁹³ tn Grk “souls.”

[15:24]  ⁹⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:26]  ⁹⁵ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁹⁶ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:41]  ⁹⁸ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:4]  ⁹⁹ tn Or “cities.”

[16:4]  ¹⁰⁰ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁰² tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁰³ tn Or “observe” or “follow.”

[16:27]  ¹⁰⁴ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ¹⁰⁵ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹⁰⁶ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ¹⁰⁷ tn Or “thought.”

[17:11]  ¹⁰⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ¹⁰⁹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ¹¹⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ¹¹¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹¹² tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ¹¹³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹¹⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:20]  ¹¹⁵ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ¹¹⁶ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:26]  ¹¹⁷ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ¹¹⁸ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ¹¹⁹ tn Grk “to live over all the face of the earth.”

[17:26]  ¹²⁰ 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]  ¹²¹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[19:11]  ¹²² tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ¹²³ tn Or “skin” (the outer surface of the body).

[19:12]  ¹²⁴ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹²⁵ tn The words “of them” are not in the Greek text, but are implied.

[19:18]  ¹²⁶ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ¹²⁷ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:19]  ¹²⁸ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹²⁹ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹³⁰ tn Or “scrolls.”

[19:19]  ¹³¹ 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]  ¹³² 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]  ¹³³ 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).

[20:6]  ¹³⁴ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹³⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹³⁶ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹³⁷ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹³⁸ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ¹³⁹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[21:5]  ¹⁴⁰ tn Grk “It happened that when.” 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.

[21:5]  ¹⁴¹ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁴² tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁴³ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁴⁴ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:11]  ¹⁴⁵ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁴⁶ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁴⁷ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁴⁸ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁴⁹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹⁵⁰ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:15]  ¹⁵¹ tn Or “we made preparations.”

[21:15]  ¹⁵² tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:27]  ¹⁵³ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹⁵⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ¹⁵⁵ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁵⁶ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹⁵⁷ tn Grk “and laid hands on.”

[22:16]  ¹⁵⁸ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹⁵⁹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁶⁰ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁶¹ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:19]  ¹⁶² tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹⁶³ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[25:27]  ¹⁶⁴ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[25:27]  sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.

[26:11]  ¹⁶⁵ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ¹⁶⁶ sn See the note on synagogue in 6:9.

[26:11]  ¹⁶⁷ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ¹⁶⁸ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ¹⁶⁹ tn Or “I pursued them even as far as foreign cities.”

[27:40]  ¹⁷⁰ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ¹⁷¹ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ¹⁷² tn Grk “bands”; possibly “ropes.”

[27:40]  ¹⁷³ tn Or “rudders.”

[27:40]  ¹⁷⁴ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ¹⁷⁵ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ¹⁷⁶ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[28:8]  ¹⁷⁷ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  ¹⁷⁸ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹⁷⁹ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹⁸⁰ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:10]  ¹⁸¹ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ¹⁸² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  ¹⁸³ tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  ¹⁸⁴ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

[28:17]  ¹⁸⁵ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ¹⁸⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ¹⁸⁷ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ¹⁸⁸ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ¹⁸⁹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ¹⁹⁰ tn Or “forefathers”; Grk “fathers.”

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

[28:17]  ¹⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ¹⁹² tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”