Kisah Para Rasul 3:3

3:3 When he saw Peter and John about to go into the temple courts, ¹  he asked them for money. ² 

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ³  and wanted to execute them. ⁴ 

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ⁵  and placed ⁶  their hands on them.

Kisah Para Rasul 7:21

7:21 and when he had been abandoned, ⁷  Pharaoh’s daughter adopted ⁸  him and brought him up ⁹  as her own son.

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ¹⁰  to visit his fellow countrymen ¹¹  the Israelites. ¹² 

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ¹³  and ground their teeth ¹⁴  at him.

Kisah Para Rasul 8:15

8:15 These two ¹⁵  went down and prayed for them so that they would receive the Holy Spirit.

Kisah Para Rasul 9:19

9:19 and after taking some food, his strength returned.

For several days ¹⁶  he was with the disciples in Damascus,

Kisah Para Rasul 9:30

9:30 When the brothers found out about this, they brought him down to Caesarea ¹⁷  and sent him away to Tarsus.

Kisah Para Rasul 9:37

9:37 At that time ¹⁸  she became sick ¹⁹  and died. When they had washed ²⁰  her body, ²¹  they placed it in an upstairs room.

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ²²  I came without any objection. Now may I ask why ²³  you sent for me?”

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ²⁴  the circumcised believers ²⁵  took issue with ²⁶  him,

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ²⁷  them just as he did ²⁸  on us at the beginning. ²⁹ 

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ³⁰ 

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ³¹  and saw him, they were greatly astonished. ³² 

Kisah Para Rasul 12:18

12:18 At daybreak ³³  there was great consternation ³⁴  among the soldiers over what had become of Peter.

Kisah Para Rasul 12:25

12:25 So Barnabas and Saul returned to ³⁵  Jerusalem ³⁶  when they had completed ³⁷  their mission, ³⁸  bringing along with them John Mark. ³⁹ 

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ⁴⁰  and ⁴¹  prayed and placed their hands ⁴²  on them, they sent them off.

Kisah Para Rasul 13:12

13:12 Then when the proconsul ⁴³  saw what had happened, he believed, ⁴⁴  because he was greatly astounded ⁴⁵  at the teaching about ⁴⁶  the Lord.

Kisah Para Rasul 15:9

15:9 and he made no distinction ⁴⁷  between them and us, cleansing ⁴⁸  their hearts by faith.

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ⁴⁹  they went down to Antioch, ⁵⁰  and after gathering the entire group ⁵¹  together, they delivered the letter.

Kisah Para Rasul 15:40

15:40 but Paul chose Silas and set out, commended ⁵²  to the grace of the Lord by the brothers and sisters. ⁵³ 

Kisah Para Rasul 16:7

16:7 When they came to ⁵⁴  Mysia, ⁵⁵  they attempted to go into Bithynia, ⁵⁶  but the Spirit of Jesus did not allow ⁵⁷  them to do this, ⁵⁸ 

Kisah Para Rasul 16:20

16:20 When ⁵⁹  they had brought them ⁶⁰  before the magistrates, they said, “These men are throwing our city into confusion. ⁶¹  They are ⁶²  Jews

Kisah Para Rasul 16:30

16:30 Then he brought them outside ⁶³  and asked, “Sirs, what must ⁶⁴  I do to be saved?”

Kisah Para Rasul 16:35

16:35 At daybreak ⁶⁵  the magistrates ⁶⁶  sent their police officers, ⁶⁷  saying, “Release those men.”

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁶⁸  was proconsul ⁶⁹  of Achaia, ⁷⁰  the Jews attacked Paul together ⁷¹  and brought him before the judgment seat, ⁷² 

Kisah Para Rasul 18:22

18:22 and when he arrived ⁷³  at Caesarea, ⁷⁴  he went up and greeted ⁷⁵  the church at Jerusalem ⁷⁶  and then went down to Antioch. ⁷⁷ 

Kisah Para Rasul 19:28

19:28 When ⁷⁸  they heard ⁷⁹  this they became enraged ⁸⁰  and began to shout, ⁸¹  “Great is Artemis ⁸²  of the Ephesians!”

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁸³  and spoken many words of encouragement ⁸⁴  to the believers there, ⁸⁵  he came to Greece, ⁸⁶ 

Kisah Para Rasul 20:11

20:11 Then Paul ⁸⁷  went back upstairs, ⁸⁸  and after he had broken bread and eaten, he talked with them ⁸⁹  a long time, until dawn. Then he left.

Kisah Para Rasul 20:14

20:14 When he met us in Assos, ⁹⁰  we took him aboard ⁹¹  and went to Mitylene. ⁹² 

Kisah Para Rasul 21:12

21:12 When we heard this, both we and the local people ⁹³  begged him not to go up to Jerusalem.

Kisah Para Rasul 21:14

21:14 Because he could not be persuaded, ⁹⁴  we said no more except, ⁹⁵  “The Lord’s will be done.” ⁹⁶ 

Kisah Para Rasul 22:2

22:2 (When they heard ⁹⁷  that he was addressing ⁹⁸  them in Aramaic, ⁹⁹  they became even ¹⁰⁰  quieter.) ¹⁰¹  Then ¹⁰²  Paul said,

Kisah Para Rasul 23:7

23:7 When he said this, ¹⁰³  an argument ¹⁰⁴  began ¹⁰⁵  between the Pharisees and the Sadducees, and the assembly was divided.

Kisah Para Rasul 23:33-34

23:33 When the horsemen ¹⁰⁶  came to Caesarea ¹⁰⁷  and delivered the letter to the governor, they also presented ¹⁰⁸  Paul to him. 23:34 When the governor ¹⁰⁹  had read ¹¹⁰  the letter, ¹¹¹  he asked ¹¹²  what province he was from. ¹¹³  When he learned ¹¹⁴  that he was from Cilicia, ¹¹⁵ 

Kisah Para Rasul 24:20

24:20 Or these men here ¹¹⁶  should tell what crime ¹¹⁷  they found me guilty of ¹¹⁸  when I stood before the council, ¹¹⁹ 

Kisah Para Rasul 25:1

Paul Appeals to Caesar

25:1 Now ¹²⁰  three days after Festus ¹²¹  arrived in the province, he went up to Jerusalem ¹²²  from Caesarea. ¹²³ 

Kisah Para Rasul 25:18

25:18 When his accusers stood up, they did not charge ¹²⁴  him with any of the evil deeds I had suspected. ¹²⁵ 

Kisah Para Rasul 27:4-5

27:4 From there we put out to sea ¹²⁶  and sailed under the lee ¹²⁷  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea ¹²⁸  off Cilicia and Pamphylia, ¹²⁹  we put in ¹³⁰  at Myra ¹³¹  in Lycia. ¹³² 

Kisah Para Rasul 27:15

27:15 When the ship was caught in it ¹³³  and could not head into ¹³⁴  the wind, we gave way to it and were driven ¹³⁵  along.

Kisah Para Rasul 28:9-10

28:9 After this had happened, many of the people on the island who were sick ¹³⁶  also came and were healed. ¹³⁷  28:10 They also bestowed many honors, ¹³⁸  and when we were preparing to sail, ¹³⁹  they gave ¹⁴⁰  us all the supplies we needed. ¹⁴¹ 

Kisah Para Rasul 28:16

28:16 When we entered Rome, Paul was allowed to live ¹⁴²  by himself, with the soldier who was guarding him.

[3:3]  ¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ² tn Grk “alms.” See the note on the word “money” in the previous verse.

[5:33]  ³ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁴ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:6]  ⁵ 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]  ⁶ tn Or “laid.”

[7:21]  ⁷ tn Or “exposed” (see v. 19).

[7:21]  ⁸ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁹ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:23]  ¹⁰ tn Grk “heart.”

[7:23]  ¹¹ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹² tn Grk “the sons of Israel.”

[7:54]  ¹³ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ¹⁴ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[8:15]  ¹⁵ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[9:19]  ¹⁶ tn Grk “It happened that for several 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.

[9:30]  ¹⁷ 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.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:37]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ²¹ tn Grk “washed her,” but the reference is to her corpse.

[10:29]  ²² tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ²³ tn Grk “ask for what reason.”

[11:2]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ²⁵ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ²⁶ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:15]  ²⁷ tn Or “came down on.”

[11:15]  ²⁸ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ²⁹ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[12:13]  ³⁰ tn Or “responded.”

[12:16]  ³¹ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ³² sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:18]  ³³ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ³⁴ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[12:25]  ³⁵ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ³⁶ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ³⁷ tn Grk “fulfilled.”

[12:25]  ³⁸ tn Grk “ministry” or “service.”

[12:25]  ³⁹ tn Grk “John who was also called Mark.”

[13:3]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.

[13:12]  ⁴³ sn See the note on proconsul in v. 8.

[13:12]  ⁴⁴ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ⁴⁵ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ⁴⁶ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[15:9]  ⁴⁷ 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]  ⁴⁸ tn Or “purifying.”

[15:30]  ⁴⁹ tn Or “sent away.”

[15:30]  ⁵⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁵¹ tn Or “congregation” (referring to the group of believers).

[15:40]  ⁵² tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ⁵³ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[16:7]  ⁵⁴ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁵⁵ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁵⁶ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁵⁷ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁵⁸ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:20]  ⁵⁹ tn Grk “And when.” 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.

[16:20]  ⁶⁰ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁶¹ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁶² tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:30]  ⁶³ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ⁶⁴ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:35]  ⁶⁵ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ⁶⁶ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ⁶⁷ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[18:12]  ⁶⁸ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁶⁹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁷⁰ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁷¹ tn Grk “with one accord.”

[18:12]  ⁷² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:22]  ⁷³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ⁷⁴ 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. This was a sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁷⁵ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ⁷⁶ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁷⁷ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[19:28]  ⁷⁸ tn Grk “And when.” 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.

[19:28]  ⁷⁹ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁸⁰ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁸¹ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁸² 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.

[20:2]  ⁸³ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁸⁴ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁸⁵ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁸⁶ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:11]  ⁸⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁸⁸ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁸⁹ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ⁹⁰ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ⁹¹ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ⁹² sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[21:12]  ⁹³ tn Or “the people there.”

[21:14]  ⁹⁴ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ⁹⁵ tn Grk “we became silent, saying.”

[21:14]  ⁹⁶ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[22:2]  ⁹⁷ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁹⁸ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ⁹⁹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁰⁰ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁰¹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹⁰² tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:7]  ¹⁰³ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹⁰⁴ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹⁰⁵ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:33]  ¹⁰⁶ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ¹⁰⁷ 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. It was about 30 mi (50 km) from Antipatris.

[23:33]  ¹⁰⁸ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34]  ¹⁰⁹ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ¹¹⁰ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹¹¹ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ¹¹² tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ¹¹³ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ¹¹⁴ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹¹⁵ sn Cilicia was a province in northeastern Asia Minor.

[24:20]  ¹¹⁶ tn Grk “these [men] themselves.”

[24:20]  ¹¹⁷ tn Or “unrighteous act.”

[24:20]  ¹¹⁸ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ¹¹⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[25:1]  ¹²⁰ tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”

[25:1]  ¹²¹ sn See the note on Porcius Festus in 24:27.

[25:1]  ¹²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ¹²³ 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. This was a journey of 65 mi (just over 100 km).

[25:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:18]  ¹²⁴ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ¹²⁵ tn Or “I was expecting.”

[27:4]  ¹²⁶ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:4]  ¹²⁷ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  ¹²⁸ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ¹²⁹ sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ¹³⁰ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ¹³¹ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ¹³² sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:15]  ¹³³ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ¹³⁴ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ¹³⁵ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[28:9]  ¹³⁶ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ¹³⁷ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  ¹³⁸ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ 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.

[28:16]  ¹⁴² tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).