Kisah Para Rasul 1:1--17:34

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ⁵  after he had given orders ⁶  by ⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁸  also, after his suffering, ⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹¹  he declared, ¹²  “Do not leave Jerusalem, ¹³  but wait there ¹⁴  for what my ¹⁵  Father promised, ¹⁶  which you heard about from me. ¹⁷  1:5 For ¹⁸  John baptized with water, but you ¹⁹  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ²⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²¹  the times or periods that the Father has set by his own authority. 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 ²²  of the earth.” 1:9 After ²³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²⁴  they were still staring into the sky while he was going, suddenly ²⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁸  from the mountain ²⁹  called the Mount of Olives ³⁰  (which is near Jerusalem, a Sabbath day’s journey ³¹  away). 1:13 When ³²  they had entered Jerusalem, ³³  they went to the upstairs room where they were staying. Peter ³⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³⁵  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁶  1:15 In those days ³⁷  Peter stood up among the believers ³⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁴¹  1:18 (Now this man Judas ⁴²  acquired a field with the reward of his unjust deed, ⁴³  and falling headfirst ⁴⁴  he burst open in the middle and all his intestines ⁴⁵  gushed out. 1:19 This ⁴⁶  became known to all who lived in Jerusalem, so that in their own language ⁴⁷  they called that field ⁴⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁹  and let there be no one to live in it,’ ⁵⁰  and ‘Let another take his position of responsibility.’ ⁵¹  1:21 Thus one of the men ⁵²  who have accompanied us during all the time the Lord Jesus associated with ⁵³  us, 1:22 beginning from his baptism by John until the day he ⁵⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁵⁵  proposed two candidates: ⁵⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁵⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁵⁸  of this service ⁵⁹  and apostleship from which Judas turned aside ⁶⁰  to go to his own place.” ⁶¹  1:26 Then ⁶²  they cast lots for them, and the one chosen was Matthias; ⁶³  so he was counted with the eleven apostles. ⁶⁴ 

The Holy Spirit and the Day of Pentecost

2:1 Now ⁶⁵  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁶⁶  a sound ⁶⁷  like a violent wind blowing ⁶⁸  came from heaven ⁶⁹  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁷⁰  appeared to them and came to rest on each one of them. 2:4 All ⁷¹  of them were filled with the Holy Spirit, and they began to speak in other languages ⁷²  as the Spirit enabled them. ⁷³ 

2:5 Now there were devout Jews ⁷⁴  from every nation under heaven residing in Jerusalem. ⁷⁵  2:6 When this sound ⁷⁶  occurred, a crowd gathered and was in confusion, ⁷⁷  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁷⁸  “Aren’t ⁷⁹  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁸⁰  in our own native language? ⁸¹  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁸²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁸³  and visitors from Rome, ⁸⁴  2:11 both Jews and proselytes, ⁸⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁸⁶  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁸⁷  saying, “They are drunk on new wine!” ⁸⁸ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁸⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ⁹⁰  and all you who live in Jerusalem, ⁹¹  know this ⁹²  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁹³  for it is only nine o’clock in the morning. ⁹⁴  2:16 But this is what was spoken about through the prophet Joel: ⁹⁵ 

2:17 ‘And in the last days ⁹⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁹⁷ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ⁹⁸  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁹⁹ 

2:19 And I will perform wonders in the sky ¹⁰⁰  above

and miraculous signs ¹⁰¹  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ¹⁰²  day of the Lord comes.

2:21 And then ¹⁰³  everyone who calls on the name of the Lord will be saved.’ ¹⁰⁴ 

2:22 “Men of Israel, ¹⁰⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁰⁶  wonders, and miraculous signs ¹⁰⁷  that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹⁰⁸  by nailing him to a cross at the hands of Gentiles. ¹⁰⁹  2:24 But God raised him up, ¹¹⁰  having released ¹¹¹  him from the pains ¹¹²  of death, because it was not possible for him to be held in its power. ¹¹³  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹¹⁴ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ¹¹⁵  also will live in hope,

2:27 because you will not leave my soul in Hades, ¹¹⁶ 

nor permit your Holy One to experience ¹¹⁷  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ¹¹⁸ 

2:29 “Brothers, ¹¹⁹  I can speak confidently ¹²⁰  to you about our forefather ¹²¹  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ¹²²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹²³  on his throne, ¹²⁴  2:31 David by foreseeing this ¹²⁵  spoke about the resurrection of the Christ, ¹²⁶  that he was neither abandoned to Hades, ¹²⁷  nor did his body ¹²⁸  experience ¹²⁹  decay. ¹³⁰  2:32 This Jesus God raised up, and we are all witnesses of it. ¹³¹  2:33 So then, exalted ¹³²  to the right hand ¹³³  of God, and having received ¹³⁴  the promise of the Holy Spirit ¹³⁵  from the Father, he has poured out ¹³⁶  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ¹³⁷  at my right hand

2:35 until I make your enemies a footstool ¹³⁸  for your feet.”’ ¹³⁹ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁴⁰  that God has made this Jesus whom you crucified ¹⁴¹  both Lord ¹⁴²  and Christ.” ¹⁴³ 

The Response to Peter’s Address

2:37 Now when they heard this, ¹⁴⁴  they were acutely distressed ¹⁴⁵  and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁴⁶  in the name of Jesus Christ ¹⁴⁷  for ¹⁴⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁴⁹  2:39 For the promise ¹⁵⁰  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified ¹⁵¹  and exhorted them saying, “Save yourselves from this perverse ¹⁵²  generation!” 2:41 So those who accepted ¹⁵³  his message ¹⁵⁴  were baptized, and that day about three thousand people ¹⁵⁵  were added. ¹⁵⁶ 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹⁵⁷  to the breaking of bread and to prayer. ¹⁵⁸  2:43 Reverential awe ¹⁵⁹  came over everyone, ¹⁶⁰  and many wonders and miraculous signs ¹⁶¹  came about by the apostles. 2:44 All who believed were together and held ¹⁶²  everything in common, 2:45 and they began selling ¹⁶³  their property ¹⁶⁴  and possessions and distributing the proceeds ¹⁶⁵  to everyone, as anyone had need. 2:46 Every day ¹⁶⁶  they continued to gather together by common consent in the temple courts, ¹⁶⁷  breaking bread from ¹⁶⁸  house to house, sharing their food with glad ¹⁶⁹  and humble hearts, ¹⁷⁰  2:47 praising God and having the good will ¹⁷¹  of all the people. And the Lord was adding to their number every day ¹⁷²  those who were being saved.

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁷³  for prayer, ¹⁷⁴  at three o’clock in the afternoon. ¹⁷⁵  3:2 And a man lame ¹⁷⁶  from birth ¹⁷⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁷⁸  so he could beg for money ¹⁷⁹  from those going into the temple courts. ¹⁸⁰  3:3 When he saw Peter and John about to go into the temple courts, ¹⁸¹  he asked them for money. ¹⁸²  3:4 Peter looked directly ¹⁸³  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹⁸⁴  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁸⁵  but what I do have I give you. In the name ¹⁸⁶  of Jesus Christ ¹⁸⁷  the Nazarene, stand up and ¹⁸⁸  walk!” 3:7 Then ¹⁸⁹  Peter ¹⁹⁰  took hold ¹⁹¹  of him by the right hand and raised him up, and at once the man’s ¹⁹²  feet and ankles were made strong. ¹⁹³  3:8 He ¹⁹⁴  jumped up, ¹⁹⁵  stood and began walking around, and he entered the temple courts ¹⁹⁶  with them, walking and leaping and praising God. 3:9 All ¹⁹⁷  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ¹⁹⁸  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁹⁹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ²⁰⁰  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²⁰¹  called Solomon’s Portico. ²⁰²  3:12 When Peter saw this, he declared to the people, “Men of Israel, ²⁰³  why are you amazed at this? Why ²⁰⁴  do you stare at us as if we had made this man ²⁰⁵  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ²⁰⁶  the God of our forefathers, ²⁰⁷  has glorified ²⁰⁸  his servant ²⁰⁹  Jesus, whom you handed over and rejected ²¹⁰  in the presence of Pilate after he had decided ²¹¹  to release him. 3:14 But you rejected ²¹²  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²¹³  the Originator ²¹⁴  of life, whom God raised ²¹⁵  from the dead. To this fact we are witnesses! ²¹⁶  3:16 And on the basis of faith in Jesus’ ²¹⁷  name, ²¹⁸  his very name has made this man – whom you see and know – strong. The ²¹⁹  faith that is through Jesus ²²⁰  has given him this complete health in the presence ²²¹  of you all. 3:17 And now, brothers, I know you acted in ignorance, ²²²  as your rulers did too. 3:18 But the things God foretold ²²³  long ago through ²²⁴  all the prophets – that his Christ ²²⁵  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ²²⁶  may come from the presence of the Lord, ²²⁷  and so that he may send the Messiah ²²⁸  appointed ²²⁹  for you – that is, Jesus. 3:21 This one ²³⁰  heaven must ²³¹  receive until the time all things are restored, ²³²  which God declared ²³³  from times long ago ²³⁴  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²³⁵  him in everything he tells you. ²³⁶  3:23 Every person ²³⁷  who does not obey that prophet will be destroyed and thus removed ²³⁸  from the people.’ ²³⁹  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²⁴⁰  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ²⁴¹  saying to Abraham, ‘And in your descendants ²⁴²  all the nations ²⁴³  of the earth will be blessed.’ ²⁴⁴  3:26 God raised up ²⁴⁵  his servant and sent him first to you, to bless you by turning ²⁴⁶  each one of you from your iniquities.” ²⁴⁷ 

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁴⁸  were speaking to the people, the priests and the commander ²⁴⁹  of the temple guard ²⁵⁰  and the Sadducees ²⁵¹  came up ²⁵²  to them, 4:2 angry ²⁵³  because they were teaching the people and announcing ²⁵⁴  in Jesus the resurrection of the dead. 4:3 So ²⁵⁵  they seized ²⁵⁶  them and put them in jail ²⁵⁷  until the next day (for it was already evening). 4:4 But many of those who had listened to ²⁵⁸  the message ²⁵⁹  believed, and the number of the men ²⁶⁰  came to about five thousand.

4:5 On the next day, ²⁶¹  their rulers, elders, and experts in the law ²⁶²  came together ²⁶³  in Jerusalem. ²⁶⁴  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁶⁵  4:7 After ²⁶⁶  making Peter and John ²⁶⁷  stand in their midst, they began to inquire, “By what power or by what name ²⁶⁸  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ²⁶⁹  replied, ²⁷⁰  “Rulers of the people and elders, ²⁷¹  4:9 if ²⁷²  we are being examined ²⁷³  today for a good deed ²⁷⁴  done to a sick man – by what means this man was healed ²⁷⁵  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁷⁶  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²⁷⁷  is the stone that was rejected by you, ²⁷⁸  the builders, that has become the cornerstone. ²⁷⁹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁸⁰  by which we must ²⁸¹  be saved.”

4:13 When they saw the boldness ²⁸²  of Peter and John, and discovered ²⁸³  that they were uneducated ²⁸⁴  and ordinary ²⁸⁵  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ²⁸⁶  4:15 But when they had ordered them to go outside the council, ²⁸⁷  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ²⁸⁸  to all who live in Jerusalem that a notable miraculous sign ²⁸⁹  has come about through them, ²⁹⁰  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²⁹¹  to anyone in this name.” 4:18 And they called them in and ordered ²⁹²  them not to speak or teach at all in the name ²⁹³  of Jesus. 4:19 But Peter and John replied, ²⁹⁴  “Whether it is right before God to obey ²⁹⁵  you rather than God, you decide, 4:20 for it is impossible ²⁹⁶  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ²⁹⁷  God for what had happened. 4:22 For the man, on whom this miraculous sign ²⁹⁸  of healing had been performed, ²⁹⁹  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ³⁰⁰  went to their fellow believers ³⁰¹  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ³⁰²  and said, “Master of all, ³⁰³  you who made the heaven, the earth, ³⁰⁴  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ³⁰⁵  your servant David our forefather, ³⁰⁶ 

‘Why do the nations ³⁰⁷  rage, ³⁰⁸ 

and the peoples plot foolish ³⁰⁹  things?

4:26 The kings of the earth stood together, ³¹⁰ 

and the rulers assembled together,

against the Lord and against his ³¹¹  Christ.’ ³¹² 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³¹³  your holy servant Jesus, whom you anointed, ³¹⁴  4:28 to do as much as your power ³¹⁵  and your plan ³¹⁶  had decided beforehand ³¹⁷  would happen. 4:29 And now, Lord, pay attention to ³¹⁸  their threats, and grant ³¹⁹  to your servants ³²⁰  to speak your message ³²¹  with great courage, ³²²  4:30 while you extend your hand to heal, and to bring about miraculous signs ³²³  and wonders through the name of your holy servant Jesus.” 4:31 When ³²⁴  they had prayed, the place where they were assembled together was shaken, ³²⁵  and they were all filled with the Holy Spirit and began to speak ³²⁶  the word of God ³²⁷  courageously. ³²⁸ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ³²⁹  and no one said that any of his possessions was his own, but everything was held in common. ³³⁰  4:33 With ³³¹  great power the apostles were giving testimony ³³²  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ³³³  among them, because those who were owners of land or houses were selling ³³⁴  them ³³⁵  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ³³⁶  were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ³³⁷  4:37 sold ³³⁸  a field ³³⁹  that belonged to him and brought the money ³⁴⁰  and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ³⁴¹  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁴²  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ³⁴³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ³⁴⁴  the land? 5:4 Before it was sold, ³⁴⁵  did it not ³⁴⁶  belong to you? And when it was sold, was the money ³⁴⁷  not at your disposal? How have you thought up this deed in your heart? ³⁴⁸  You have not lied to people ³⁴⁹  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³⁵⁰  all who heard about it. 5:6 So the young men came, ³⁵¹  wrapped him up, ³⁵²  carried him out, and buried ³⁵³  him. 5:7 After an interval of about three hours, ³⁵⁴  his wife came in, but she did not know ³⁵⁵  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ³⁵⁶  paid this amount ³⁵⁷  for the land?” Sapphira ³⁵⁸  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ³⁵⁹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ³⁶⁰  fear gripped ³⁶¹  the whole church ³⁶²  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³⁶³  and wonders came about among the people through the hands of the apostles. By ³⁶⁴  common consent ³⁶⁵  they were all meeting together in Solomon’s Portico. ³⁶⁶  5:13 None of the rest dared to join them, ³⁶⁷  but the people held them in high honor. ³⁶⁸  5:14 More and more believers in the Lord were added to their number, ³⁶⁹  crowds of both men and women. 5:15 Thus ³⁷⁰  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. 5:16 A crowd of people from the towns around Jerusalem ³⁷¹  also came together, bringing the sick and those troubled by unclean spirits. ³⁷²  They ³⁷³  were all ³⁷⁴  being healed.

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ³⁷⁵ ), ³⁷⁶  and they were filled with jealousy. ³⁷⁷  5:18 They ³⁷⁸  laid hands on ³⁷⁹  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ³⁸⁰  opened ³⁸¹  the doors of the prison, ³⁸²  led them out, ³⁸³  and said, 5:20 “Go and stand in the temple courts ³⁸⁴  and proclaim ³⁸⁵  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³⁸⁶  at daybreak and began teaching. ³⁸⁷ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³⁸⁸  – that is, the whole high council ³⁸⁹  of the Israelites ³⁹⁰  – and sent to the jail to have the apostles ³⁹¹  brought before them. ³⁹²  5:22 But the officers ³⁹³  who came for them ³⁹⁴  did not find them in the prison, so they returned and reported, ³⁹⁵  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ³⁹⁶  we found no one inside.” 5:24 Now when the commander ³⁹⁷  of the temple guard ³⁹⁸  and the chief priests heard this report, ³⁹⁹  they were greatly puzzled concerning it, ⁴⁰⁰  wondering what this could ⁴⁰¹  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴⁰²  and teaching ⁴⁰³  the people!” 5:26 Then the commander ⁴⁰⁴  of the temple guard ⁴⁰⁵  went with the officers ⁴⁰⁶  and brought the apostles ⁴⁰⁷  without the use of force ⁴⁰⁸  (for they were afraid of being stoned by the people). ⁴⁰⁹ 

5:27 When they had brought them, they stood them before the council, ⁴¹⁰  and the high priest questioned ⁴¹¹  them, 5:28 saying, “We gave ⁴¹²  you strict orders ⁴¹³  not to teach in this name. ⁴¹⁴  Look, ⁴¹⁵  you have filled Jerusalem ⁴¹⁶  with your teaching, and you intend to bring this man’s blood ⁴¹⁷  on us!” 5:29 But Peter and the apostles replied, ⁴¹⁸  “We must obey ⁴¹⁹  God rather than people. ⁴²⁰  5:30 The God of our forefathers ⁴²¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁴²²  5:31 God exalted him ⁴²³  to his right hand as Leader ⁴²⁴  and Savior, to give repentance to Israel and forgiveness of sins. ⁴²⁵  5:32 And we are witnesses of these events, ⁴²⁶  and so is the Holy Spirit whom God has given to those who obey ⁴²⁷  him.”

5:33 Now when they heard this, they became furious ⁴²⁸  and wanted to execute them. ⁴²⁹  5:34 But a Pharisee ⁴³⁰  whose name was Gamaliel, ⁴³¹  a teacher of the law who was respected by all the people, stood up ⁴³²  in the council ⁴³³  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁴³⁴  “Men of Israel, ⁴³⁵  pay close attention to ⁴³⁶  what you are about to do to these men. 5:36 For some time ago ⁴³⁷  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁴³⁸  was killed, and all who followed him were dispersed and nothing came of it. ⁴³⁹  5:37 After him Judas the Galilean arose in the days of the census, ⁴⁴⁰  and incited people to follow him in revolt. ⁴⁴¹  He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴⁴²  it will come to nothing, ⁴⁴³  5:39 but if ⁴⁴⁴  it is from God, you will not be able to stop them, or you may even be found ⁴⁴⁵  fighting against God.” He convinced them, ⁴⁴⁶  5:40 and they summoned the apostles and had them beaten. ⁴⁴⁷  Then ⁴⁴⁸  they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy ⁴⁴⁹  to suffer dishonor for the sake of the name. ⁴⁵⁰  5:42 And every day both in the temple courts ⁴⁵¹  and from house to house, they did not stop teaching and proclaiming the good news ⁴⁵²  that Jesus was the Christ. ⁴⁵³ 

The Appointment of the First Seven Deacons

6:1 Now in those ⁴⁵⁴  days, when the disciples were growing in number, ⁴⁵⁵  a complaint arose on the part of the Greek-speaking Jews ⁴⁵⁶  against the native Hebraic Jews, ⁴⁵⁷  because their widows ⁴⁵⁸  were being overlooked ⁴⁵⁹  in the daily distribution of food. ⁴⁶⁰  6:2 So the twelve ⁴⁶¹  called ⁴⁶²  the whole group ⁴⁶³  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁴⁶⁴  6:3 But carefully select from among you, brothers, ⁴⁶⁵  seven ⁴⁶⁶  men who are well-attested, ⁴⁶⁷  full of the Spirit and of wisdom, whom we may put in charge ⁴⁶⁸  of this necessary task. ⁴⁶⁹  6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ⁴⁷⁰  proposal pleased the entire group, so ⁴⁷¹  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁴⁷²  Philip, ⁴⁷³  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁴⁷⁴  from Antioch. ⁴⁷⁵  6:6 They stood these men before the apostles, who prayed ⁴⁷⁶  and placed ⁴⁷⁷  their hands on them. 6:7 The word of God continued to spread, ⁴⁷⁸  the number of disciples in Jerusalem ⁴⁷⁹  increased greatly, and a large group ⁴⁸⁰  of priests became obedient to the faith.

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁴⁸¹  among the people. 6:9 But some men from the Synagogue ⁴⁸²  of the Freedmen (as it was called), ⁴⁸³  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁴⁸⁴  stood up and argued with Stephen. 6:10 Yet ⁴⁸⁵  they were not able to resist ⁴⁸⁶  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ⁴⁸⁷  some men to say, “We have heard this man ⁴⁸⁸  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ⁴⁸⁹  elders, and the experts in the law; ⁴⁹⁰  then they approached Stephen, ⁴⁹¹  seized him, and brought him before the council. ⁴⁹²  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁴⁹³  and the law. ⁴⁹⁴  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁴⁹⁵  that Moses handed down to us.” 6:15 All ⁴⁹⁶  who were sitting in the council ⁴⁹⁷  looked intently at Stephen ⁴⁹⁸  and saw his face was like the face of an angel. ⁴⁹⁹ 

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁵⁰⁰  7:2 So he replied, ⁵⁰¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵⁰²  Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁵⁰³  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁵⁰⁴  made him move ⁵⁰⁵  to this country where you now live. 7:5 He ⁵⁰⁶  did not give any of it to him for an inheritance, ⁵⁰⁷  not even a foot of ground, ⁵⁰⁸  yet God ⁵⁰⁹  promised to give it to him as his possession, and to his descendants after him, ⁵¹⁰  even though Abraham ⁵¹¹  as yet had no child. 7:6 But God spoke as follows: ‘Your ⁵¹²  descendants will be foreigners ⁵¹³  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁵¹⁴  7:7 But I will punish ⁵¹⁵  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁵¹⁶  and worship ⁵¹⁷  me in this place.’ ⁵¹⁸  7:8 Then God ⁵¹⁹  gave Abraham ⁵²⁰  the covenant ⁵²¹  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁵²²  and Isaac became the father of ⁵²³  Jacob, and Jacob of the twelve patriarchs. ⁵²⁴  7:9 The ⁵²⁵  patriarchs, because they were jealous of Joseph, sold ⁵²⁶  him into Egypt. But ⁵²⁷  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵²⁸  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ⁵²⁹  Egypt and Canaan, causing ⁵³⁰  great suffering, and our ⁵³¹  ancestors ⁵³²  could not find food. 7:12 So when Jacob heard that there was grain ⁵³³  in Egypt, he sent our ancestors ⁵³⁴  there ⁵³⁵  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁵³⁶  became known to Pharaoh. 7:14 So Joseph sent a message ⁵³⁷  and invited ⁵³⁸  his father Jacob and all his relatives to come, seventy-five people ⁵³⁹  in all. 7:15 So Jacob went down to Egypt and died there, ⁵⁴⁰  along with our ancestors, ⁵⁴¹  7:16 and their bones ⁵⁴²  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁵⁴³  from the sons of Hamor in Shechem.

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁵⁴⁴  the people increased greatly in number ⁵⁴⁵  in Egypt, 7:18 until another king who did not know about ⁵⁴⁶  Joseph ruled ⁵⁴⁷  over Egypt. ⁵⁴⁸  7:19 This was the one who exploited ⁵⁴⁹  our people ⁵⁵⁰  and was cruel to our ancestors, ⁵⁵¹  forcing them to abandon ⁵⁵²  their infants so they would die. ⁵⁵³  7:20 At that time Moses was born, and he was beautiful ⁵⁵⁴  to God. For ⁵⁵⁵  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ⁵⁵⁶  Pharaoh’s daughter adopted ⁵⁵⁷  him and brought him up ⁵⁵⁸  as her own son. 7:22 So Moses was trained ⁵⁵⁹  in all the wisdom of the Egyptians and was powerful ⁵⁶⁰  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ⁵⁶¹  to visit his fellow countrymen ⁵⁶²  the Israelites. ⁵⁶³  7:24 When ⁵⁶⁴  he saw one of them being hurt unfairly, ⁵⁶⁵  Moses ⁵⁶⁶  came to his defense ⁵⁶⁷  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ⁵⁶⁸  would understand that God was delivering them ⁵⁶⁹  through him, ⁵⁷⁰  but they did not understand. ⁵⁷¹  7:26 The next day Moses ⁵⁷²  saw two men ⁵⁷³  fighting, and tried to make peace between ⁵⁷⁴  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ⁵⁷⁵  Moses ⁵⁷⁶  aside, saying, ‘Who made ⁵⁷⁷  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ⁵⁷⁸  7:29 When the man said this, ⁵⁷⁹  Moses fled and became a foreigner ⁵⁸⁰  in the land of Midian, where he became the father of two sons.

7:30 “After ⁵⁸¹  forty years had passed, an angel appeared to him in the desert ⁵⁸²  of Mount Sinai, in the flame of a burning bush. ⁵⁸³  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ⁵⁸⁴  the God of Abraham, Isaac, ⁵⁸⁵  and Jacob.’ ⁵⁸⁶  Moses began to tremble and did not dare to look more closely. ⁵⁸⁷  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁵⁸⁸  7:34 I have certainly seen the suffering ⁵⁸⁹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁵⁹⁰  Now ⁵⁹¹  come, I will send you to Egypt.’ ⁵⁹²  7:35 This same ⁵⁹³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁹⁴  God sent as both ruler and deliverer ⁵⁹⁵  through the hand of the angel ⁵⁹⁶  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ⁵⁹⁷  in the land of Egypt, ⁵⁹⁸  at ⁵⁹⁹  the Red Sea, and in the wilderness ⁶⁰⁰  for forty years. 7:37 This is the Moses who said to the Israelites, ⁶⁰¹  ‘God will raise up for you a prophet like me from among your brothers.’ ⁶⁰²  7:38 This is the man who was in the congregation ⁶⁰³  in the wilderness ⁶⁰⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁶⁰⁵  and he ⁶⁰⁶  received living oracles ⁶⁰⁷  to give to you. ⁶⁰⁸  7:39 Our ⁶⁰⁹  ancestors ⁶¹⁰  were unwilling to obey ⁶¹¹  him, but pushed him aside ⁶¹²  and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ⁶¹³  – we do not know what has happened to him!’ ⁶¹⁴  7:41 At ⁶¹⁵  that time ⁶¹⁶  they made an idol in the form of a calf, ⁶¹⁷  brought ⁶¹⁸  a sacrifice to the idol, and began rejoicing ⁶¹⁹  in the works of their hands. ⁶²⁰  7:42 But God turned away from them and gave them over ⁶²¹  to worship the host ⁶²²  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁶²³  forty years in the wilderness, was it, ⁶²⁴  house of Israel? 7:43 But you took along the tabernacle ⁶²⁵  of Moloch ⁶²⁶  and the star of the ⁶²⁷  god Rephan, ⁶²⁸  the images you made to worship, but I will deport ⁶²⁹  you beyond Babylon.’ ⁶³⁰  7:44 Our ancestors ⁶³¹  had the tabernacle ⁶³²  of testimony in the wilderness, ⁶³³  just as God ⁶³⁴  who spoke to Moses ordered him ⁶³⁵  to make it according to the design he had seen. 7:45 Our ⁶³⁶  ancestors ⁶³⁷  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁶³⁸  until the time ⁶³⁹  of David. 7:46 He ⁶⁴⁰  found favor ⁶⁴¹  with ⁶⁴²  God and asked that he could ⁶⁴³  find a dwelling place ⁶⁴⁴  for the house ⁶⁴⁵  of Jacob. 7:47 But Solomon built a house ⁶⁴⁶  for him. 7:48 Yet the Most High ⁶⁴⁷  does not live in houses made by human hands, ⁶⁴⁸  as the prophet says,

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ⁶⁴⁹ 

7:50 Did my hand ⁶⁵⁰  not make all these things?’ ⁶⁵¹ 

7:51 “You stubborn ⁶⁵²  people, with uncircumcised ⁶⁵³  hearts and ears! ⁶⁵⁴  You are always resisting the Holy Spirit, like your ancestors ⁶⁵⁵  did! 7:52 Which of the prophets did your ancestors ⁶⁵⁶  not persecute? ⁶⁵⁷  They ⁶⁵⁸  killed those who foretold long ago the coming of the Righteous One, ⁶⁵⁹  whose betrayers and murderers you have now become! ⁶⁶⁰  7:53 You ⁶⁶¹  received the law by decrees given by angels, ⁶⁶²  but you did not obey ⁶⁶³  it.” ⁶⁶⁴ 

Stephen is Killed

7:54 When they heard these things, they became furious ⁶⁶⁵  and ground their teeth ⁶⁶⁶  at him. 7:55 But Stephen, ⁶⁶⁷  full ⁶⁶⁸  of the Holy Spirit, looked intently ⁶⁶⁹  toward heaven and saw the glory of God, and Jesus standing ⁶⁷⁰  at the right hand of God. 7:56 “Look!” he said. ⁶⁷¹  “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, ⁶⁷²  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ⁶⁷³  they had driven him out of the city, they began to stone him, ⁶⁷⁴  and the witnesses laid their cloaks ⁶⁷⁵  at the feet of a young man named Saul. 7:59 They ⁶⁷⁶  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ⁶⁷⁷  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ⁶⁷⁸  When ⁶⁷⁹  he had said this, he died. ⁶⁸⁰  8:1 And Saul agreed completely with killing ⁶⁸¹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶⁸²  persecution began ⁶⁸³  against the church in Jerusalem, ⁶⁸⁴  and all ⁶⁸⁵  except the apostles were forced to scatter throughout the regions ⁶⁸⁶  of Judea and Samaria. 8:2 Some ⁶⁸⁷  devout men buried Stephen and made loud lamentation ⁶⁸⁸  over him. ⁶⁸⁹  8:3 But Saul was trying to destroy ⁶⁹⁰  the church; entering one house after another, he dragged off ⁶⁹¹  both men and women and put them in prison. ⁶⁹² 

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria ⁶⁹³  and began proclaiming ⁶⁹⁴  the Christ ⁶⁹⁵  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁶⁹⁶  as they heard and saw the miraculous signs ⁶⁹⁷  he was performing. 8:7 For unclean spirits, ⁶⁹⁸  crying with loud shrieks, were coming out of many who were possessed, ⁶⁹⁹  and many paralyzed and lame people were healed. 8:8 So there was ⁷⁰⁰  great joy ⁷⁰¹  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ⁷⁰²  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ⁷⁰³  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁷⁰⁴  8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷⁰⁵  and the name of Jesus Christ, ⁷⁰⁶  they began to be baptized, ⁷⁰⁷  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁷⁰⁸  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁷⁰⁹ 

8:14 Now when the apostles in Jerusalem ⁷¹⁰  heard that Samaria had accepted the word ⁷¹¹  of God, they sent ⁷¹²  Peter and John to them. 8:15 These two ⁷¹³  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁷¹⁴  had not yet come upon ⁷¹⁵  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁷¹⁶  8:17 Then Peter and John placed their hands on the Samaritans, ⁷¹⁷  and they received the Holy Spirit. ⁷¹⁸ 

8:18 Now Simon, when he saw that the Spirit ⁷¹⁹  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁷²⁰  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁷²¹  because you thought you could acquire ⁷²²  God’s gift with money! 8:21 You have no share or part ⁷²³  in this matter ⁷²⁴  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁷²⁵  that he may perhaps forgive you for the intent of your heart. ⁷²⁶  8:23 For I see that you are bitterly envious ⁷²⁷  and in bondage to sin.” 8:24 But Simon replied, ⁷²⁸  “You pray to the Lord for me so that nothing of what you have said may happen to ⁷²⁹  me.”

8:25 So after Peter and John ⁷³⁰  had solemnly testified ⁷³¹  and spoken the word of the Lord, ⁷³²  they started back to Jerusalem, proclaiming ⁷³³  the good news to many Samaritan villages ⁷³⁴  as they went. ⁷³⁵ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁷³⁶  said to Philip, ⁷³⁷  “Get up and go south ⁷³⁸  on the road that goes down from Jerusalem ⁷³⁹  to Gaza.” (This is a desert ⁷⁴⁰  road.) ⁷⁴¹  8:27 So ⁷⁴²  he got up ⁷⁴³  and went. There ⁷⁴⁴  he met ⁷⁴⁵  an Ethiopian eunuch, ⁷⁴⁶  a court official of Candace, ⁷⁴⁷  queen of the Ethiopians, who was in charge of all her treasury. He ⁷⁴⁸  had come to Jerusalem to worship, ⁷⁴⁹  8:28 and was returning home, sitting ⁷⁵⁰  in his chariot, reading ⁷⁵¹  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁷⁵²  to it ⁷⁵³  and heard the man ⁷⁵⁴  reading Isaiah the prophet. He ⁷⁵⁵  asked him, ⁷⁵⁶  “Do you understand what you’re reading?” 8:31 The man ⁷⁵⁷  replied, “How in the world can I, ⁷⁵⁸  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁷⁵⁹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁷⁶⁰  not open his mouth.

8:33 In humiliation ⁷⁶¹  justice was taken from him. ⁷⁶² 

Who can describe his posterity? ⁷⁶³ 

For his life was taken away ⁷⁶⁴  from the earth.” ⁷⁶⁵ 

8:34 Then the eunuch said ⁷⁶⁶  to Philip, “Please tell me, ⁷⁶⁷  who is the prophet saying this about – himself or someone else?” ⁷⁶⁸  8:35 So Philip started speaking, ⁷⁶⁹  and beginning with this scripture ⁷⁷⁰  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁷⁷¹  from being baptized?” 8:37 [[EMPTY]] ⁷⁷²  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁷⁷³  and Philip baptized ⁷⁷⁴  him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁷⁷⁵  went on his way rejoicing. ⁷⁷⁶  8:40 Philip, however, found himself ⁷⁷⁷  at Azotus, ⁷⁷⁸  and as he passed through the area, ⁷⁷⁹  he proclaimed the good news ⁷⁸⁰  to all the towns ⁷⁸¹  until he came to Caesarea. ⁷⁸² 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁷⁸³  to murder ⁷⁸⁴  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁷⁸⁵  in Damascus, so that if he found any who belonged to the Way, ⁷⁸⁶  either men or women, he could bring them as prisoners ⁷⁸⁷  to Jerusalem. ⁷⁸⁸  9:3 As he was going along, approaching ⁷⁸⁹  Damascus, suddenly a light from heaven flashed ⁷⁹⁰  around him. 9:4 He ⁷⁹¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁷⁹²  why are you persecuting me?” ⁷⁹³  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁷⁹⁴  and enter the city and you will be told ⁷⁹⁵  what you must do.” 9:7 (Now the men ⁷⁹⁶  who were traveling with him stood there speechless, ⁷⁹⁷  because they heard the voice but saw no one.) ⁷⁹⁸  9:8 So Saul got up from the ground, but although his eyes were open, ⁷⁹⁹  he could see nothing. ⁸⁰⁰  Leading him by the hand, his companions ⁸⁰¹  brought him into Damascus. 9:9 For ⁸⁰²  three days he could not see, and he neither ate nor drank anything. ⁸⁰³ 

9:10 Now there was a disciple in Damascus named Ananias. The ⁸⁰⁴  Lord ⁸⁰⁵  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁸⁰⁶  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁸⁰⁷  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁸⁰⁸  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁸⁰⁹  “Lord, I have heard from many people ⁸¹⁰  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁸¹¹  all who call on your name!” ⁸¹²  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁸¹³  to carry my name before Gentiles and kings and the people of Israel. ⁸¹⁴  9:16 For I will show him how much he must suffer for the sake of my name.” ⁸¹⁵  9:17 So Ananias departed and entered the house, placed ⁸¹⁶  his hands on Saul ⁸¹⁷  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁸¹⁸  has sent me so that you may see again and be filled with the Holy Spirit.” ⁸¹⁹  9:18 Immediately ⁸²⁰  something like scales ⁸²¹  fell from his eyes, and he could see again. He ⁸²²  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ⁸²³  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ⁸²⁴  saying, “This man is the Son of God.” ⁸²⁵  9:21 All ⁸²⁶  who heard him were amazed and were saying, “Is this not ⁸²⁷  the man who in Jerusalem was ravaging ⁸²⁸  those who call on this name, and who had come here to bring them as prisoners ⁸²⁹  to the chief priests?” 9:22 But Saul became more and more capable, ⁸³⁰  and was causing consternation ⁸³¹  among the Jews who lived in Damascus by proving ⁸³²  that Jesus ⁸³³  is the Christ. ⁸³⁴ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁸³⁵  together to kill him, 9:24 but Saul learned of their plot against him. ⁸³⁶  They were also watching ⁸³⁷  the city gates ⁸³⁸  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁸³⁹  in the wall by lowering him in a basket. ⁸⁴⁰ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁸⁴¹  he attempted to associate ⁸⁴²  with the disciples, and they were all afraid of him, because they did not believe ⁸⁴³  that he was a disciple. 9:27 But Barnabas took ⁸⁴⁴  Saul, ⁸⁴⁵  brought ⁸⁴⁶  him to the apostles, and related to them how he had seen the Lord on the road, that ⁸⁴⁷  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁸⁴⁸  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ⁸⁴⁹  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ⁸⁵⁰  with the Greek-speaking Jews, ⁸⁵¹  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁸⁵²  and sent him away to Tarsus.

9:31 Then ⁸⁵³  the church throughout Judea, Galilee, ⁸⁵⁴  and Samaria experienced ⁸⁵⁵  peace and thus was strengthened. ⁸⁵⁶  Living ⁸⁵⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁸⁵⁸  increased in numbers.

Peter Heals Aeneas

9:32 Now ⁸⁵⁹  as Peter was traveling around from place to place, ⁸⁶⁰  he also came down to the saints who lived in Lydda. ⁸⁶¹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁸⁶²  he was paralyzed. 9:34 Peter ⁸⁶³  said to him, “Aeneas, Jesus the Christ ⁸⁶⁴  heals you. Get up and make your own bed!” ⁸⁶⁵  And immediately he got up. 9:35 All ⁸⁶⁶  those who lived in Lydda ⁸⁶⁷  and Sharon ⁸⁶⁸  saw him, and they ⁸⁶⁹  turned ⁸⁷⁰  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁸⁷¹  there was a disciple named Tabitha (which in translation means ⁸⁷²  Dorcas). ⁸⁷³  She was continually doing good deeds and acts of charity. ⁸⁷⁴  9:37 At that time ⁸⁷⁵  she became sick ⁸⁷⁶  and died. When they had washed ⁸⁷⁷  her body, ⁸⁷⁸  they placed it in an upstairs room. 9:38 Because Lydda ⁸⁷⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ⁸⁸⁰  9:39 So Peter got up and went with them, and ⁸⁸¹  when he arrived ⁸⁸²  they brought him to the upper room. All ⁸⁸³  the widows stood beside him, crying and showing him ⁸⁸⁴  the tunics ⁸⁸⁵  and other clothing ⁸⁸⁶  Dorcas used to make ⁸⁸⁷  while she was with them. 9:40 But Peter sent them all outside, ⁸⁸⁸  knelt down, ⁸⁸⁹  and prayed. Turning ⁸⁹⁰  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁸⁹¹  9:41 He gave ⁸⁹²  her his hand and helped her get up. Then he called ⁸⁹³  the saints and widows and presented her alive. 9:42 This became known throughout all ⁸⁹⁴  Joppa, and many believed in the Lord. ⁸⁹⁵  9:43 So ⁸⁹⁶  Peter ⁸⁹⁷  stayed many days in Joppa with a man named ⁸⁹⁸  Simon, a tanner. ⁸⁹⁹ 

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ⁹⁰⁰  named Cornelius, a centurion ⁹⁰¹  of what was known as the Italian Cohort. ⁹⁰²  10:2 He ⁹⁰³  was a devout, God-fearing man, ⁹⁰⁴  as was all his household; he did many acts of charity for the people ⁹⁰⁵  and prayed to God regularly. 10:3 About three o’clock one afternoon ⁹⁰⁶  he saw clearly in a vision an angel of God ⁹⁰⁷  who came in ⁹⁰⁸  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ⁹⁰⁹  replied, ⁹¹⁰  “What is it, Lord?” The angel ⁹¹¹  said to him, “Your prayers and your acts of charity ⁹¹²  have gone up as a memorial ⁹¹³  before God. 10:5 Now ⁹¹⁴  send men to Joppa ⁹¹⁵  and summon a man named Simon, ⁹¹⁶  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ⁹¹⁷  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ⁹¹⁸  called two of his personal servants ⁹¹⁹  and a devout soldier from among those who served him, ⁹²⁰  10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon ⁹²¹  the next day, while they were on their way and approaching ⁹²²  the city, Peter went up on the roof ⁹²³  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ⁹²⁴  10:11 He ⁹²⁵  saw heaven ⁹²⁶  opened ⁹²⁷  and an object something like a large sheet ⁹²⁸  descending, ⁹²⁹  being let down to earth ⁹³⁰  by its four corners. 10:12 In it ⁹³¹  were all kinds of four-footed animals and reptiles ⁹³²  of the earth and wild birds. ⁹³³  10:13 Then ⁹³⁴  a voice said ⁹³⁵  to him, “Get up, Peter; slaughter ⁹³⁶  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁹³⁷  10:15 The voice ⁹³⁸  spoke to him again, a second time, “What God has made clean, you must not consider ⁹³⁹  ritually unclean!” ⁹⁴⁰  10:16 This happened three times, and immediately the object was taken up into heaven. ⁹⁴¹ 

10:17 Now while Peter was puzzling over ⁹⁴²  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁹⁴³  and approached ⁹⁴⁴  the gate. 10:18 They ⁹⁴⁵  called out to ask if Simon, known as Peter, ⁹⁴⁶  was staying there as a guest. 10:19 While Peter was still thinking seriously about ⁹⁴⁷  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ⁹⁴⁸  go down, and accompany them without hesitation, ⁹⁴⁹  because I have sent them.” 10:21 So Peter went down ⁹⁵⁰  to the men and said, “Here I am, ⁹⁵¹  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ⁹⁵²  a righteous ⁹⁵³  and God-fearing man, well spoken of by the whole Jewish nation, ⁹⁵⁴  was directed by a holy angel to summon you to his house and to hear a message ⁹⁵⁵  from you.” 10:23 So Peter ⁹⁵⁶  invited them in and entertained them as guests.

On the next day he got up and set out ⁹⁵⁷  with them, and some of the brothers from Joppa ⁹⁵⁸  accompanied him. 10:24 The following day ⁹⁵⁹  he entered Caesarea. ⁹⁶⁰  Now Cornelius was waiting anxiously ⁹⁶¹  for them and had called together his relatives and close friends. 10:25 So when ⁹⁶²  Peter came in, Cornelius met ⁹⁶³  him, fell ⁹⁶⁴  at his feet, and worshiped ⁹⁶⁵  him. 10:26 But Peter helped him up, ⁹⁶⁶  saying, “Stand up. I too am a mere mortal.” ⁹⁶⁷  10:27 Peter ⁹⁶⁸  continued talking with him as he went in, and he found many people gathered together. ⁹⁶⁹  10:28 He said to them, “You know that ⁹⁷⁰  it is unlawful ⁹⁷¹  for a Jew ⁹⁷²  to associate with or visit a Gentile, ⁹⁷³  yet God has shown me that I should call no person ⁹⁷⁴  defiled or ritually unclean. ⁹⁷⁵  10:29 Therefore when you sent for me, ⁹⁷⁶  I came without any objection. Now may I ask why ⁹⁷⁷  you sent for me?” 10:30 Cornelius ⁹⁷⁸  replied, ⁹⁷⁹  “Four days ago at this very hour, at three o’clock in the afternoon, ⁹⁸⁰  I was praying in my house, and suddenly ⁹⁸¹  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ⁹⁸²  have been remembered before God. ⁹⁸³  10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ⁹⁸⁴  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ⁹⁸⁵  So now we are all here in the presence of God ⁹⁸⁶  to listen ⁹⁸⁷  to everything the Lord has commanded you to say to us.” ⁹⁸⁸ 

10:34 Then Peter started speaking: ⁹⁸⁹  “I now truly understand that God does not show favoritism in dealing with people, ⁹⁹⁰  10:35 but in every nation ⁹⁹¹  the person who fears him ⁹⁹²  and does what is right ⁹⁹³  is welcomed before him. 10:36 You know ⁹⁹⁴  the message ⁹⁹⁵  he sent to the people ⁹⁹⁶  of Israel, proclaiming the good news of peace ⁹⁹⁷  through ⁹⁹⁸  Jesus Christ ⁹⁹⁹  (he is Lord ¹⁰⁰⁰  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹⁰⁰¹  10:38 with respect to Jesus from Nazareth, ¹⁰⁰²  that ¹⁰⁰³  God anointed him with the Holy Spirit and with power. He ¹⁰⁰⁴  went around doing good and healing all who were oppressed by the devil, ¹⁰⁰⁵  because God was with him. ¹⁰⁰⁶  10:39 We ¹⁰⁰⁷  are witnesses of all the things he did both in Judea ¹⁰⁰⁸  and in Jerusalem. ¹⁰⁰⁹  They ¹⁰¹⁰  killed him by hanging him on a tree, ¹⁰¹¹  10:40 but ¹⁰¹²  God raised him up on the third day and caused him to be seen, ¹⁰¹³  10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁰¹⁴  who ate and drank ¹⁰¹⁵  with him after he rose from the dead. 10:42 He ¹⁰¹⁶  commanded us to preach to the people and to warn ¹⁰¹⁷  them ¹⁰¹⁸  that he is the one ¹⁰¹⁹  appointed ¹⁰²⁰  by God as judge ¹⁰²¹  of the living and the dead. 10:43 About him all the prophets testify, ¹⁰²²  that everyone who believes in him receives forgiveness of sins ¹⁰²³  through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ¹⁰²⁴  all those who heard the message. ¹⁰²⁵  10:45 The ¹⁰²⁶  circumcised believers ¹⁰²⁷  who had accompanied Peter were greatly astonished ¹⁰²⁸  that ¹⁰²⁹  the gift of the Holy Spirit ¹⁰³⁰  had been poured out ¹⁰³¹  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ¹⁰³²  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹⁰³³  can he?” ¹⁰³⁴  10:48 So he gave orders to have them baptized ¹⁰³⁵  in the name of Jesus Christ. ¹⁰³⁶  Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁰³⁷  the word of God. ¹⁰³⁸  11:2 So when Peter went up to Jerusalem, ¹⁰³⁹  the circumcised believers ¹⁰⁴⁰  took issue with ¹⁰⁴¹  him, 11:3 saying, “You went to ¹⁰⁴²  uncircumcised men and shared a meal with ¹⁰⁴³  them.” 11:4 But Peter began and explained it to them point by point, ¹⁰⁴⁴  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁰⁴⁵  an object something like a large sheet descending, ¹⁰⁴⁶  being let down from heaven ¹⁰⁴⁷  by its four corners, and it came to me. 11:6 As I stared ¹⁰⁴⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹⁰⁴⁹  and wild birds. ¹⁰⁵⁰  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ¹⁰⁵¹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ¹⁰⁵²  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ¹⁰⁵³  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ¹⁰⁵⁴  three men sent to me from Caesarea ¹⁰⁵⁵  approached ¹⁰⁵⁶  the house where we were staying. ¹⁰⁵⁷  11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁰⁵⁸  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ¹⁰⁵⁹  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ¹⁰⁶⁰  them just as he did ¹⁰⁶¹  on us at the beginning. ¹⁰⁶²  11:16 And I remembered the word of the Lord, ¹⁰⁶³  as he used to say, ¹⁰⁶⁴  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁰⁶⁵  11:17 Therefore if God ¹⁰⁶⁶  gave them the same gift ¹⁰⁶⁷  as he also gave us after believing ¹⁰⁶⁸  in the Lord Jesus Christ, ¹⁰⁶⁹  who was I to hinder ¹⁰⁷⁰  God?” 11:18 When they heard this, ¹⁰⁷¹  they ceased their objections ¹⁰⁷²  and praised ¹⁰⁷³  God, saying, “So then, God has granted the repentance ¹⁰⁷⁴  that leads to life even to the Gentiles.” ¹⁰⁷⁵ 

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ¹⁰⁷⁶  went as far as ¹⁰⁷⁷  Phoenicia, ¹⁰⁷⁸  Cyprus, ¹⁰⁷⁹  and Antioch, ¹⁰⁸⁰  speaking the message ¹⁰⁸¹  to no one but Jews. 11:20 But there were some men from Cyprus ¹⁰⁸²  and Cyrene ¹⁰⁸³  among them who came ¹⁰⁸⁴  to Antioch ¹⁰⁸⁵  and began to speak to the Greeks ¹⁰⁸⁶  too, proclaiming the good news of the Lord Jesus. 11:21 The ¹⁰⁸⁷  hand of the Lord was with them, and a great number who believed ¹⁰⁸⁸  turned ¹⁰⁸⁹  to the Lord. 11:22 A report ¹⁰⁹⁰  about them came to the attention ¹⁰⁹¹  of the church in Jerusalem, ¹⁰⁹²  and they sent Barnabas ¹⁰⁹³  to Antioch. ¹⁰⁹⁴  11:23 When ¹⁰⁹⁵  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹⁰⁹⁶  to the Lord with devoted hearts, ¹⁰⁹⁷  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ¹⁰⁹⁸  were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. ¹⁰⁹⁹  So ¹¹⁰⁰  for a whole year Barnabas and Saul ¹¹⁰¹  met with the church and taught a significant number of people. ¹¹⁰²  Now it was in Antioch ¹¹⁰³  that the disciples were first called Christians. ¹¹⁰⁴ 

Famine Relief for Judea

11:27 At that time ¹¹⁰⁵  some ¹¹⁰⁶  prophets ¹¹⁰⁷  came down ¹¹⁰⁸  from Jerusalem ¹¹⁰⁹  to Antioch. ¹¹¹⁰  11:28 One of them, named Agabus, got up ¹¹¹¹  and predicted ¹¹¹²  by the Spirit that a severe ¹¹¹³  famine ¹¹¹⁴  was about to come over the whole inhabited world. ¹¹¹⁵  (This ¹¹¹⁶  took place during the reign of Claudius.) ¹¹¹⁷  11:29 So the disciples, each in accordance with his financial ability, ¹¹¹⁸  decided ¹¹¹⁹  to send relief ¹¹²⁰  to the brothers living in Judea. 11:30 They did so, ¹¹²¹  sending their financial aid ¹¹²²  to the elders by Barnabas and Saul.

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹¹²³  laid hands on ¹¹²⁴  some from the church to harm them. ¹¹²⁵  12:2 He had James, the brother of John, executed with a sword. ¹¹²⁶  12:3 When he saw that this pleased the Jews, ¹¹²⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹¹²⁸  12:4 When he had seized him, he put him in prison, handing him over to four squads ¹¹²⁹  of soldiers to guard him. Herod ¹¹³⁰  planned ¹¹³¹  to bring him out for public trial ¹¹³²  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ¹¹³³  praying to God for him. ¹¹³⁴  12:6 On that very night before Herod was going to bring him out for trial, ¹¹³⁵  Peter was sleeping between two soldiers, bound with two chains, while ¹¹³⁶  guards in front of the door were keeping watch ¹¹³⁷  over the prison. 12:7 Suddenly ¹¹³⁸  an angel of the Lord ¹¹³⁹  appeared, and a light shone in the prison cell. He struck ¹¹⁴⁰  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹¹⁴¹  wrists. ¹¹⁴²  12:8 The angel said to him, “Fasten your belt ¹¹⁴³  and put on your sandals.” Peter ¹¹⁴⁴  did so. Then the angel ¹¹⁴⁵  said to him, “Put on your cloak ¹¹⁴⁶  and follow me.” 12:9 Peter ¹¹⁴⁷  went out ¹¹⁴⁸  and followed him; ¹¹⁴⁹  he did not realize that what was happening through the angel was real, ¹¹⁵⁰  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ¹¹⁵¹  they came to the iron ¹¹⁵²  gate leading into the city. It ¹¹⁵³  opened for them by itself, ¹¹⁵⁴  and they went outside and walked down one narrow street, ¹¹⁵⁵  when at once the angel left him. 12:11 When ¹¹⁵⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹¹⁵⁷  me from the hand ¹¹⁵⁸  of Herod ¹¹⁵⁹  and from everything the Jewish people ¹¹⁶⁰  were expecting to happen.”

12:12 When Peter ¹¹⁶¹  realized this, he went to the house of Mary, the mother of John Mark, ¹¹⁶²  where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ¹¹⁶³  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹¹⁶⁴  them ¹¹⁶⁵  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ¹¹⁶⁶  But she kept insisting that it was Peter, ¹¹⁶⁷  and they kept saying, ¹¹⁶⁸  “It is his angel!” ¹¹⁶⁹  12:16 Now Peter continued knocking, and when they opened the door ¹¹⁷⁰  and saw him, they were greatly astonished. ¹¹⁷¹  12:17 He motioned to them ¹¹⁷²  with his hand to be quiet and then related ¹¹⁷³  how the Lord had brought ¹¹⁷⁴  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹¹⁷⁵ 

12:18 At daybreak ¹¹⁷⁶  there was great consternation ¹¹⁷⁷  among the soldiers over what had become of Peter. 12:19 When Herod ¹¹⁷⁸  had searched ¹¹⁷⁹  for him and did not find him, he questioned ¹¹⁸⁰  the guards and commanded that they be led away to execution. ¹¹⁸¹  Then ¹¹⁸²  Herod ¹¹⁸³  went down from Judea to Caesarea ¹¹⁸⁴  and stayed there.

12:20 Now Herod ¹¹⁸⁵  was having an angry quarrel ¹¹⁸⁶  with the people of Tyre ¹¹⁸⁷  and Sidon. ¹¹⁸⁸  So they joined together ¹¹⁸⁹  and presented themselves before him. And after convincing ¹¹⁹⁰  Blastus, the king’s personal assistant, ¹¹⁹¹  to help them, ¹¹⁹²  they asked for peace, ¹¹⁹³  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ¹¹⁹⁴  put on his royal robes, ¹¹⁹⁵  sat down on the judgment seat, ¹¹⁹⁶  and made a speech ¹¹⁹⁷  to them. 12:22 But the crowd ¹¹⁹⁸  began to shout, ¹¹⁹⁹  “The voice of a god, ¹²⁰⁰  and not of a man!” 12:23 Immediately an angel of the Lord ¹²⁰¹  struck ¹²⁰²  Herod ¹²⁰³  down because he did not give the glory to God, and he was eaten by worms and died. ¹²⁰⁴  12:24 But the word of God ¹²⁰⁵  kept on increasing ¹²⁰⁶  and multiplying.

12:25 So Barnabas and Saul returned to ¹²⁰⁷  Jerusalem ¹²⁰⁸  when they had completed ¹²⁰⁹  their mission, ¹²¹⁰  bringing along with them John Mark. ¹²¹¹ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹²¹²  Barnabas, Simeon called Niger, ¹²¹³  Lucius the Cyrenian, ¹²¹⁴  Manaen (a close friend of Herod ¹²¹⁵  the tetrarch ¹²¹⁶  from childhood ¹²¹⁷ ) and Saul. 13:2 While they were serving ¹²¹⁸  the Lord and fasting, the Holy Spirit said, “Set apart ¹²¹⁹  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹²²⁰  and ¹²²¹  prayed and placed their hands ¹²²²  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹²²³  sent out by the Holy Spirit, went down to Seleucia, ¹²²⁴  and from there they sailed to Cyprus. ¹²²⁵  13:5 When ¹²²⁶  they arrived ¹²²⁷  in Salamis, ¹²²⁸  they began to proclaim ¹²²⁹  the word of God in the Jewish synagogues. ¹²³⁰  (Now they also had John ¹²³¹  as their assistant.) ¹²³²  13:6 When they had crossed over ¹²³³  the whole island as far as Paphos, ¹²³⁴  they found a magician, a Jewish false prophet named Bar-Jesus, ¹²³⁵  13:7 who was with the proconsul ¹²³⁶  Sergius Paulus, an intelligent man. The proconsul ¹²³⁷  summoned ¹²³⁸  Barnabas and Saul and wanted to hear ¹²³⁹  the word of God. 13:8 But the magician Elymas ¹²⁴⁰  (for that is the way his name is translated) ¹²⁴¹  opposed them, trying to turn the proconsul ¹²⁴²  away from the faith. 13:9 But Saul (also known as Paul), ¹²⁴³  filled with the Holy Spirit, ¹²⁴⁴  stared straight ¹²⁴⁵  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ¹²⁴⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹²⁴⁷  13:11 Now ¹²⁴⁸  look, the hand of the Lord is against ¹²⁴⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹²⁵⁰  and darkness came over ¹²⁵¹  him, and he went around seeking people ¹²⁵²  to lead him by the hand. 13:12 Then when the proconsul ¹²⁵³  saw what had happened, he believed, ¹²⁵⁴  because he was greatly astounded ¹²⁵⁵  at the teaching about ¹²⁵⁶  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹²⁵⁷  from Paphos ¹²⁵⁸  and came to Perga ¹²⁵⁹  in Pamphylia, ¹²⁶⁰  but John ¹²⁶¹  left them and returned to Jerusalem. ¹²⁶²  13:14 Moving on from ¹²⁶³  Perga, ¹²⁶⁴  they arrived at Pisidian Antioch, ¹²⁶⁵  and on the Sabbath day they went into ¹²⁶⁶  the synagogue ¹²⁶⁷  and sat down. 13:15 After the reading from the law and the prophets, ¹²⁶⁸  the leaders of the synagogue ¹²⁶⁹  sent them a message, ¹²⁷⁰  saying, “Brothers, ¹²⁷¹  if you have any message ¹²⁷²  of exhortation ¹²⁷³  for the people, speak it.” ¹²⁷⁴  13:16 So Paul stood up, ¹²⁷⁵  gestured ¹²⁷⁶  with his hand and said,

“Men of Israel, ¹²⁷⁷  and you Gentiles who fear God, ¹²⁷⁸  listen: 13:17 The God of this people Israel ¹²⁷⁹  chose our ancestors ¹²⁸⁰  and made the people great ¹²⁸¹  during their stay as foreigners ¹²⁸²  in the country ¹²⁸³  of Egypt, and with uplifted arm ¹²⁸⁴  he led them out of it. 13:18 For ¹²⁸⁵  a period of about forty years he put up with ¹²⁸⁶  them in the wilderness. ¹²⁸⁷  13:19 After ¹²⁸⁸  he had destroyed ¹²⁸⁹  seven nations ¹²⁹⁰  in the land of Canaan, he gave his people their land as an inheritance. ¹²⁹¹  13:20 All this took ¹²⁹²  about four hundred fifty years. After this ¹²⁹³  he gave them judges until the time of ¹²⁹⁴  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ¹²⁹⁵  forty years. 13:22 After removing him, God ¹²⁹⁶  raised up ¹²⁹⁷  David their king. He testified about him: ¹²⁹⁸  ‘I have found David ¹²⁹⁹  the son of Jesse to be a man after my heart, ¹³⁰⁰  who will accomplish everything I want him to do.’ ¹³⁰¹  13:23 From the descendants ¹³⁰²  of this man ¹³⁰³  God brought to Israel a Savior, Jesus, just as he promised. ¹³⁰⁴  13:24 Before ¹³⁰⁵  Jesus ¹³⁰⁶  arrived, John ¹³⁰⁷  had proclaimed a baptism for repentance ¹³⁰⁸  to all the people of Israel. 13:25 But while John was completing his mission, ¹³⁰⁹  he said repeatedly, ¹³¹⁰  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹³¹¹  13:26 Brothers, ¹³¹²  descendants ¹³¹³  of Abraham’s family, ¹³¹⁴  and those Gentiles among you who fear God, ¹³¹⁵  the message ¹³¹⁶  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹³¹⁷  him, ¹³¹⁸  and they fulfilled the sayings ¹³¹⁹  of the prophets that are read every Sabbath by condemning ¹³²⁰  him. ¹³²¹  13:28 Though ¹³²²  they found ¹³²³  no basis ¹³²⁴  for a death sentence, ¹³²⁵  they asked Pilate to have him executed. 13:29 When they had accomplished ¹³²⁶  everything that was written ¹³²⁷  about him, they took him down ¹³²⁸  from the cross ¹³²⁹  and placed him ¹³³⁰  in a tomb. 13:30 But God raised ¹³³¹  him from the dead, 13:31 and ¹³³²  for many days he appeared to those who had accompanied ¹³³³  him from Galilee to Jerusalem. These ¹³³⁴  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹³³⁵  13:33 that this promise ¹³³⁶  God has fulfilled to us, their children, by raising ¹³³⁷  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹³³⁸  today I have fathered you.’ ¹³³⁹  13:34 But regarding the fact that he has raised Jesus ¹³⁴⁰  from the dead, never ¹³⁴¹  again to be ¹³⁴²  in a state of decay, God ¹³⁴³  has spoken in this way: ‘I will give you ¹³⁴⁴  the holy and trustworthy promises ¹³⁴⁵  made to David.’ ¹³⁴⁶  13:35 Therefore he also says in another psalm, ¹³⁴⁷  ‘You will not permit your Holy One ¹³⁴⁸  to experience ¹³⁴⁹  decay.’ ¹³⁵⁰  13:36 For David, after he had served ¹³⁵¹  God’s purpose in his own generation, died, ¹³⁵²  was buried with his ancestors, ¹³⁵³  and experienced ¹³⁵⁴  decay, 13:37 but the one ¹³⁵⁵  whom God raised up did not experience ¹³⁵⁶  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹³⁵⁷  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹³⁵⁸  everyone who believes is justified ¹³⁵⁹  from everything from which the law of Moses could not justify ¹³⁶⁰  you. ¹³⁶¹  13:40 Watch out, ¹³⁶²  then, that what is spoken about by ¹³⁶³  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹³⁶⁴ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹³⁶⁵ 

13:42 As Paul and Barnabas ¹³⁶⁶  were going out, ¹³⁶⁷  the people ¹³⁶⁸  were urging ¹³⁶⁹  them to speak about these things ¹³⁷⁰  on the next Sabbath. 13:43 When the meeting of the synagogue ¹³⁷¹  had broken up, ¹³⁷²  many of the Jews and God-fearing proselytes ¹³⁷³  followed Paul and Barnabas, who were speaking with them and were persuading ¹³⁷⁴  them ¹³⁷⁵  to continue ¹³⁷⁶  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹³⁷⁷  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹³⁷⁸  and they began to contradict ¹³⁷⁹  what Paul was saying ¹³⁸⁰  by reviling him. ¹³⁸¹  13:46 Both Paul and Barnabas replied courageously, ¹³⁸²  “It was necessary to speak the word of God ¹³⁸³  to you first. Since you reject it and do not consider yourselves worthy ¹³⁸⁴  of eternal life, we ¹³⁸⁵  are turning to the Gentiles. ¹³⁸⁶  13:47 For this ¹³⁸⁷  is what the Lord has commanded us: ‘I have appointed ¹³⁸⁸  you to be a light ¹³⁸⁹  for the Gentiles, to bring salvation ¹³⁹⁰  to the ends of the earth.’” ¹³⁹¹  13:48 When the Gentiles heard this, they began to rejoice ¹³⁹²  and praise ¹³⁹³  the word of the Lord, and all who had been appointed for eternal life ¹³⁹⁴  believed. 13:49 So the word of the Lord was spreading ¹³⁹⁵  through the entire region. 13:50 But the Jews incited ¹³⁹⁶  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 ¹³⁹⁷  of their region. 13:51 So after they shook ¹³⁹⁸  the dust off their feet ¹³⁹⁹  in protest against them, they went to Iconium. ¹⁴⁰⁰  13:52 And the disciples were filled with joy ¹⁴⁰¹  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁴⁰²  when Paul and Barnabas ¹⁴⁰³  went into the Jewish synagogue ¹⁴⁰⁴  and spoke in such a way that a large group ¹⁴⁰⁵  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ¹⁴⁰⁶  stirred up the Gentiles and poisoned their minds ¹⁴⁰⁷  against the brothers. 14:3 So they stayed there ¹⁴⁰⁸  for a considerable time, speaking out courageously for the Lord, who testified ¹⁴⁰⁹  to the message ¹⁴¹⁰  of his grace, granting miraculous signs ¹⁴¹¹  and wonders to be performed through their hands. 14:4 But the population ¹⁴¹²  of the city was divided; some ¹⁴¹³  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁴¹⁴  an attempt to mistreat ¹⁴¹⁵  them and stone them, ¹⁴¹⁶  14:6 Paul and Barnabas ¹⁴¹⁷  learned about it ¹⁴¹⁸  and fled to the Lycaonian cities of Lystra ¹⁴¹⁹  and Derbe ¹⁴²⁰  and the surrounding region. 14:7 There ¹⁴²¹  they continued to proclaim ¹⁴²²  the good news.

Paul and Barnabas at Lystra

14:8 In ¹⁴²³  Lystra ¹⁴²⁴  sat a man who could not use his feet, ¹⁴²⁵  lame from birth, ¹⁴²⁶  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ¹⁴²⁷  stared ¹⁴²⁸  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ¹⁴²⁹  And the man ¹⁴³⁰  leaped up and began walking. ¹⁴³¹  14:11 So when the crowds saw what Paul had done, they shouted ¹⁴³²  in the Lycaonian language, ¹⁴³³  “The gods have come down to us in human form!” ¹⁴³⁴  14:12 They began to call ¹⁴³⁵  Barnabas Zeus ¹⁴³⁶  and Paul Hermes, ¹⁴³⁷  because he was the chief speaker. 14:13 The priest of the temple ¹⁴³⁸  of Zeus, ¹⁴³⁹  located just outside the city, brought bulls ¹⁴⁴⁰  and garlands ¹⁴⁴¹  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁴⁴²  14:14 But when the apostles ¹⁴⁴³  Barnabas and Paul heard about ¹⁴⁴⁴  it, they tore ¹⁴⁴⁵  their clothes and rushed out ¹⁴⁴⁶  into the crowd, shouting, ¹⁴⁴⁷  14:15 “Men, why are you doing these things? We too are men, with human natures ¹⁴⁴⁸  just like you! We are proclaiming the good news to you, so that you should turn ¹⁴⁴⁹  from these worthless ¹⁴⁵⁰  things to the living God, who made the heaven, the earth, ¹⁴⁵¹  the sea, and everything that is in them. 14:16 In ¹⁴⁵²  past ¹⁴⁵³  generations he allowed all the nations ¹⁴⁵⁴  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ¹⁴⁵⁵  by giving you rain from heaven ¹⁴⁵⁶  and fruitful seasons, satisfying you ¹⁴⁵⁷  with food and your hearts with joy.” ¹⁴⁵⁸  14:18 Even by saying ¹⁴⁵⁹  these things, they scarcely persuaded ¹⁴⁶⁰  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ¹⁴⁶¹  and Iconium, ¹⁴⁶²  and after winning ¹⁴⁶³  the crowds over, they stoned ¹⁴⁶⁴  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ¹⁴⁶⁵  into the city. On ¹⁴⁶⁶  the next day he left with Barnabas for Derbe. ¹⁴⁶⁷ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ¹⁴⁶⁸  to Iconium, ¹⁴⁶⁹  and to Antioch. ¹⁴⁷⁰  14:22 They strengthened ¹⁴⁷¹  the souls of the disciples and encouraged them to continue ¹⁴⁷²  in the faith, saying, “We must enter the kingdom ¹⁴⁷³  of God through many persecutions.” ¹⁴⁷⁴  14:23 When they had appointed elders ¹⁴⁷⁵  for them in the various churches, ¹⁴⁷⁶  with prayer and fasting ¹⁴⁷⁷  they entrusted them to the protection ¹⁴⁷⁸  of the Lord in whom they had believed. 14:24 Then they passed through ¹⁴⁷⁹  Pisidia and came into Pamphylia, ¹⁴⁸⁰  14:25 and when they had spoken the word ¹⁴⁸¹  in Perga, ¹⁴⁸²  they went down to Attalia. ¹⁴⁸³  14:26 From there they sailed back to Antioch, ¹⁴⁸⁴  where they had been commended ¹⁴⁸⁵  to the grace of God for the work they had now completed. ¹⁴⁸⁶  14:27 When they arrived and gathered the church together, they reported ¹⁴⁸⁷  all the things God ¹⁴⁸⁸  had done with them, and that he had opened a door ¹⁴⁸⁹  of faith for the Gentiles. 14:28 So they spent ¹⁴⁹⁰  considerable ¹⁴⁹¹  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ¹⁴⁹²  and began to teach the brothers, “Unless you are circumcised ¹⁴⁹³  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ¹⁴⁹⁴  with them, the church ¹⁴⁹⁵  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁴⁹⁶  the apostles and elders in Jerusalem ¹⁴⁹⁷  about this point of disagreement. ¹⁴⁹⁸  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹⁴⁹⁹  and Samaria, they were relating at length ¹⁵⁰⁰  the conversion of the Gentiles and bringing great joy ¹⁵⁰¹  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ¹⁵⁰²  by the church and the apostles and the elders, and they reported ¹⁵⁰³  all the things God had done with them. ¹⁵⁰⁴  15:5 But some from the religious party of the Pharisees ¹⁵⁰⁵  who had believed stood up and said, “It is necessary ¹⁵⁰⁶  to circumcise the Gentiles ¹⁵⁰⁷  and to order them to observe ¹⁵⁰⁸  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ¹⁵⁰⁹  about this matter. 15:7 After there had been much debate, ¹⁵¹⁰  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁵¹¹  God chose ¹⁵¹²  me to preach to the Gentiles so they would hear the message ¹⁵¹³  of the gospel ¹⁵¹⁴  and believe. ¹⁵¹⁵  15:8 And God, who knows the heart, ¹⁵¹⁶  has testified ¹⁵¹⁷  to them by giving them the Holy Spirit just as he did to us, ¹⁵¹⁸  15:9 and he made no distinction ¹⁵¹⁹  between them and us, cleansing ¹⁵²⁰  their hearts by faith. 15:10 So now why are you putting God to the test ¹⁵²¹  by placing on the neck of the disciples a yoke ¹⁵²²  that neither our ancestors ¹⁵²³  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ¹⁵²⁴  the grace of the Lord Jesus, in the same way as they are.” ¹⁵²⁵ 

15:12 The whole group kept quiet ¹⁵²⁶  and listened to Barnabas and Paul while they explained all the miraculous signs ¹⁵²⁷  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ¹⁵²⁸  James replied, ¹⁵²⁹  “Brothers, listen to me. 15:14 Simeon ¹⁵³⁰  has explained ¹⁵³¹  how God first concerned himself ¹⁵³²  to select ¹⁵³³  from among the Gentiles ¹⁵³⁴  a people for his name. 15:15 The ¹⁵³⁵  words of the prophets agree ¹⁵³⁶  with this, as it is written,

15:16 ‘After this ¹⁵³⁷  I ¹⁵³⁸  will return,

and I will rebuild the fallen tent ¹⁵³⁹  of David;

I will rebuild its ruins and restore ¹⁵⁴⁰  it,

15:17 so that the rest of humanity ¹⁵⁴¹  may seek the Lord,

namely, ¹⁵⁴²  all the Gentiles ¹⁵⁴³  I have called to be my own,’ ¹⁵⁴⁴  says the Lord, ¹⁵⁴⁵  who makes these things 15:18 known ¹⁵⁴⁶  from long ago. ¹⁵⁴⁷ 

15:19 “Therefore I conclude ¹⁵⁴⁸  that we should not cause extra difficulty ¹⁵⁴⁹  for those among the Gentiles ¹⁵⁵⁰  who are turning to God, 15:20 but that we should write them a letter ¹⁵⁵¹  telling them to abstain ¹⁵⁵²  from things defiled ¹⁵⁵³  by idols and from sexual immorality and from what has been strangled ¹⁵⁵⁴  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ¹⁵⁵⁵  because he is read aloud ¹⁵⁵⁶  in the synagogues ¹⁵⁵⁷  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ¹⁵⁵⁸  to send men chosen from among them, Judas called Barsabbas and Silas, ¹⁵⁵⁹  leaders among the brothers, to Antioch ¹⁵⁶⁰  with Paul and Barnabas. 15:23 They sent this letter with them: ¹⁵⁶¹ 

From the apostles ¹⁵⁶²  and elders, your brothers, ¹⁵⁶³  to the Gentile brothers and sisters ¹⁵⁶⁴  in Antioch, ¹⁵⁶⁵  Syria, ¹⁵⁶⁶  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹⁵⁶⁷  you, upsetting ¹⁵⁶⁸  your minds ¹⁵⁶⁹  by what they said, ¹⁵⁷⁰  15:25 we have unanimously ¹⁵⁷¹  decided ¹⁵⁷²  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ¹⁵⁷³  have risked their lives ¹⁵⁷⁴  for the name of our Lord Jesus Christ. ¹⁵⁷⁵  15:27 Therefore we are sending ¹⁵⁷⁶  Judas and Silas ¹⁵⁷⁷  who will tell you these things themselves in person. ¹⁵⁷⁸  15:28 For it seemed best to the Holy Spirit and to us ¹⁵⁷⁹  not to place any greater burden on you than these necessary rules: ¹⁵⁸⁰  15:29 that you abstain from meat that has been sacrificed to idols ¹⁵⁸¹  and from blood and from what has been strangled ¹⁵⁸²  and from sexual immorality. ¹⁵⁸³  If you keep yourselves from doing these things, ¹⁵⁸⁴  you will do well. Farewell. ¹⁵⁸⁵ 

15:30 So when they were dismissed, ¹⁵⁸⁶  they went down to Antioch, ¹⁵⁸⁷  and after gathering the entire group ¹⁵⁸⁸  together, they delivered the letter. 15:31 When they read it aloud, ¹⁵⁸⁹  the people ¹⁵⁹⁰  rejoiced at its encouragement. ¹⁵⁹¹  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ¹⁵⁹²  15:33 After ¹⁵⁹³  they had spent some time there, ¹⁵⁹⁴  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ¹⁵⁹⁵  15:35 But Paul and Barnabas remained in Antioch, ¹⁵⁹⁶  teaching and proclaiming (along with many others) ¹⁵⁹⁷  the word of the Lord. ¹⁵⁹⁸ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ¹⁵⁹⁹  and visit the brothers in every town where we proclaimed the word of the Lord ¹⁶⁰⁰  to see how they are doing.” ¹⁶⁰¹  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ¹⁶⁰²  that they should not take along this one who had left them in Pamphylia ¹⁶⁰³  and had not accompanied them in the work. 15:39 They had ¹⁶⁰⁴  a sharp disagreement, ¹⁶⁰⁵  so that they parted company. Barnabas took along ¹⁶⁰⁶  Mark and sailed away to Cyprus, ¹⁶⁰⁷  15:40 but Paul chose Silas and set out, commended ¹⁶⁰⁸  to the grace of the Lord by the brothers and sisters. ¹⁶⁰⁹  15:41 He passed through Syria and Cilicia, strengthening ¹⁶¹⁰  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹⁶¹¹  and to Lystra. ¹⁶¹²  A disciple ¹⁶¹³  named Timothy was there, the son of a Jewish woman who was a believer, ¹⁶¹⁴  but whose father was a Greek. ¹⁶¹⁵  16:2 The brothers in Lystra ¹⁶¹⁶  and Iconium ¹⁶¹⁷  spoke well ¹⁶¹⁸  of him. ¹⁶¹⁹  16:3 Paul wanted Timothy ¹⁶²⁰  to accompany him, and he took ¹⁶²¹  him and circumcised ¹⁶²²  him because of the Jews who were in those places, ¹⁶²³  for they all knew that his father was Greek. ¹⁶²⁴  16:4 As they went through the towns, ¹⁶²⁵  they passed on ¹⁶²⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁶²⁷  for the Gentile believers ¹⁶²⁸  to obey. ¹⁶²⁹  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ¹⁶³⁰ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ¹⁶³¹  and Galatia, ¹⁶³²  having been prevented ¹⁶³³  by the Holy Spirit from speaking the message ¹⁶³⁴  in the province of Asia. ¹⁶³⁵  16:7 When they came to ¹⁶³⁶  Mysia, ¹⁶³⁷  they attempted to go into Bithynia, ¹⁶³⁸  but the Spirit of Jesus did not allow ¹⁶³⁹  them to do this, ¹⁶⁴⁰  16:8 so they passed through ¹⁶⁴¹  Mysia ¹⁶⁴²  and went down to Troas. ¹⁶⁴³  16:9 A ¹⁶⁴⁴  vision appeared to Paul during the night: A Macedonian man was standing there ¹⁶⁴⁵  urging him, ¹⁶⁴⁶  “Come over ¹⁶⁴⁷  to Macedonia ¹⁶⁴⁸  and help us!” 16:10 After Paul ¹⁶⁴⁹  saw the vision, we attempted ¹⁶⁵⁰  immediately to go over to Macedonia, ¹⁶⁵¹  concluding that God had called ¹⁶⁵²  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ¹⁶⁵³  from Troas ¹⁶⁵⁴  and sailed a straight course ¹⁶⁵⁵  to Samothrace, ¹⁶⁵⁶  the next day to Neapolis, ¹⁶⁵⁷  16:12 and from there to Philippi, ¹⁶⁵⁸  which is a leading city of that district ¹⁶⁵⁹  of Macedonia, ¹⁶⁶⁰  a Roman colony. ¹⁶⁶¹  We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ¹⁶⁶²  and began to speak ¹⁶⁶³  to the women ¹⁶⁶⁴  who had assembled there. ¹⁶⁶⁵  16:14 A ¹⁶⁶⁶  woman named Lydia, a dealer in purple cloth ¹⁶⁶⁷  from the city of Thyatira, ¹⁶⁶⁸  a God-fearing woman, listened to us. ¹⁶⁶⁹  The Lord opened her heart to respond ¹⁶⁷⁰  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ¹⁶⁷¹  “If ¹⁶⁷²  you consider me to be a believer in the Lord, ¹⁶⁷³  come and stay in my house.” And she persuaded ¹⁶⁷⁴  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ¹⁶⁷⁵  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ¹⁶⁷⁶  She ¹⁶⁷⁷  brought her owners ¹⁶⁷⁸  a great profit by fortune-telling. ¹⁶⁷⁹  16:17 She followed behind Paul and us and kept crying out, ¹⁶⁸⁰  “These men are servants ¹⁶⁸¹  of the Most High God, who are proclaiming to you the way ¹⁶⁸²  of salvation.” ¹⁶⁸³  16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁶⁸⁴  and turned ¹⁶⁸⁵  and said to the spirit, “I command you in the name of Jesus Christ ¹⁶⁸⁶  to come out of her!” And it came out of her at once. ¹⁶⁸⁷  16:19 But when her owners ¹⁶⁸⁸  saw their hope of profit ¹⁶⁸⁹  was gone, they seized ¹⁶⁹⁰  Paul and Silas and dragged ¹⁶⁹¹  them into the marketplace before the authorities. 16:20 When ¹⁶⁹²  they had brought them ¹⁶⁹³  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁶⁹⁴  They are ¹⁶⁹⁵  Jews 16:21 and are advocating ¹⁶⁹⁶  customs that are not lawful for us to accept ¹⁶⁹⁷  or practice, ¹⁶⁹⁸  since we are ¹⁶⁹⁹  Romans.”

16:22 The crowd joined the attack ¹⁷⁰⁰  against them, and the magistrates tore the clothes ¹⁷⁰¹  off Paul and Silas ¹⁷⁰²  and ordered them to be beaten with rods. ¹⁷⁰³  16:23 After they had beaten them severely, ¹⁷⁰⁴  they threw them into prison and commanded ¹⁷⁰⁵  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ¹⁷⁰⁶  and fastened their feet in the stocks. ¹⁷⁰⁷ 

16:25 About midnight Paul and Silas were praying ¹⁷⁰⁸  and singing hymns to God, ¹⁷⁰⁹  and the rest of ¹⁷¹⁰  the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹⁷¹¹  of all the prisoners came loose. 16:27 When the jailer woke up ¹⁷¹²  and saw the doors of the prison standing open, ¹⁷¹³  he drew his sword and was about to kill himself, ¹⁷¹⁴  because he assumed ¹⁷¹⁵  the prisoners had escaped. 16:28 But Paul called out loudly, ¹⁷¹⁶  “Do not harm yourself, ¹⁷¹⁷  for we are all here!” 16:29 Calling for lights, the jailer ¹⁷¹⁸  rushed in and fell down ¹⁷¹⁹  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ¹⁷²⁰  and asked, “Sirs, what must ¹⁷²¹  I do to be saved?” 16:31 They replied, ¹⁷²²  “Believe ¹⁷²³  in the Lord Jesus ¹⁷²⁴  and you will be saved, you and your household.” 16:32 Then ¹⁷²⁵  they spoke the word of the Lord ¹⁷²⁶  to him, along with all those who were in his house. 16:33 At ¹⁷²⁷  that hour of the night he took them ¹⁷²⁸  and washed their wounds; ¹⁷²⁹  then ¹⁷³⁰  he and all his family ¹⁷³¹  were baptized right away. ¹⁷³²  16:34 The jailer ¹⁷³³  brought them into his house and set food ¹⁷³⁴  before them, and he rejoiced greatly ¹⁷³⁵  that he had come to believe ¹⁷³⁶  in God, together with his entire household. ¹⁷³⁷  16:35 At daybreak ¹⁷³⁸  the magistrates ¹⁷³⁹  sent their police officers, ¹⁷⁴⁰  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ¹⁷⁴¹  “The magistrates have sent orders ¹⁷⁴²  to release you. So come out now and go in peace.” ¹⁷⁴³  16:37 But Paul said to the police officers, ¹⁷⁴⁴  “They had us beaten in public ¹⁷⁴⁵  without a proper trial ¹⁷⁴⁶  – even though we are Roman citizens ¹⁷⁴⁷  – and they threw us ¹⁷⁴⁸  in prison. And now they want to send us away ¹⁷⁴⁹  secretly? Absolutely not! They ¹⁷⁵⁰  themselves must come and escort us out!” ¹⁷⁵¹  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹⁷⁵²  were Roman citizens ¹⁷⁵³  16:39 and came ¹⁷⁵⁴  and apologized to them. After ¹⁷⁵⁵  they brought them out, they asked them repeatedly ¹⁷⁵⁶  to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ¹⁷⁵⁷  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ¹⁷⁵⁸  Amphipolis ¹⁷⁵⁹  and Apollonia, ¹⁷⁶⁰  they came to Thessalonica, ¹⁷⁶¹  where there was a Jewish synagogue. ¹⁷⁶²  17:2 Paul went to the Jews in the synagogue, ¹⁷⁶³  as he customarily did, and on three Sabbath days he addressed ¹⁷⁶⁴  them from the scriptures, 17:3 explaining and demonstrating ¹⁷⁶⁵  that the Christ ¹⁷⁶⁶  had to suffer and to rise from the dead, ¹⁷⁶⁷  saying, ¹⁷⁶⁸  “This Jesus I am proclaiming to you is the Christ.” ¹⁷⁶⁹  17:4 Some of them were persuaded ¹⁷⁷⁰  and joined Paul and Silas, along with a large group ¹⁷⁷¹  of God-fearing Greeks ¹⁷⁷²  and quite a few ¹⁷⁷³  prominent women. 17:5 But the Jews became jealous, ¹⁷⁷⁴  and gathering together some worthless men from the rabble in the marketplace, ¹⁷⁷⁵  they formed a mob ¹⁷⁷⁶  and set the city in an uproar. ¹⁷⁷⁷  They attacked Jason’s house, ¹⁷⁷⁸  trying to find Paul and Silas ¹⁷⁷⁹  to bring them out to the assembly. ¹⁷⁸⁰  17:6 When they did not find them, they dragged ¹⁷⁸¹  Jason and some of the brothers before the city officials, ¹⁷⁸²  screaming, “These people who have stirred up trouble ¹⁷⁸³  throughout the world ¹⁷⁸⁴  have come here too, 17:7 and ¹⁷⁸⁵  Jason has welcomed them as guests! They ¹⁷⁸⁶  are all acting against Caesar’s ¹⁷⁸⁷  decrees, saying there is another king named ¹⁷⁸⁸  Jesus!” ¹⁷⁸⁹  17:8 They caused confusion among ¹⁷⁹⁰  the crowd and the city officials ¹⁷⁹¹  who heard these things. 17:9 After ¹⁷⁹²  the city officials ¹⁷⁹³  had received bail ¹⁷⁹⁴  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁷⁹⁵  at once, during the night. When they arrived, ¹⁷⁹⁶  they went to the Jewish synagogue. ¹⁷⁹⁷  17:11 These Jews ¹⁷⁹⁸  were more open-minded ¹⁷⁹⁹  than those in Thessalonica, ¹⁸⁰⁰  for they eagerly ¹⁸⁰¹  received ¹⁸⁰²  the message, examining ¹⁸⁰³  the scriptures carefully every day ¹⁸⁰⁴  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ¹⁸⁰⁵  prominent ¹⁸⁰⁶  Greek women and men. 17:13 But when the Jews from Thessalonica ¹⁸⁰⁷  heard that Paul had also proclaimed the word of God ¹⁸⁰⁸  in Berea, ¹⁸⁰⁹  they came there too, inciting ¹⁸¹⁰  and disturbing ¹⁸¹¹  the crowds. 17:14 Then the brothers sent Paul away to the coast ¹⁸¹²  at once, but Silas and Timothy remained in Berea. ¹⁸¹³  17:15 Those who accompanied Paul escorted him as far as Athens, ¹⁸¹⁴  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹⁸¹⁵ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹⁸¹⁶  his spirit was greatly upset ¹⁸¹⁷  because he saw ¹⁸¹⁸  the city was full of idols. 17:17 So he was addressing ¹⁸¹⁹  the Jews and the God-fearing Gentiles ¹⁸²⁰  in the synagogue, ¹⁸²¹  and in the marketplace every day ¹⁸²²  those who happened to be there. 17:18 Also some of the Epicurean ¹⁸²³  and Stoic ¹⁸²⁴  philosophers were conversing ¹⁸²⁵  with him, and some were asking, ¹⁸²⁶  “What does this foolish babbler ¹⁸²⁷  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹⁸²⁸  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹⁸²⁹  17:19 So they took Paul and ¹⁸³⁰  brought him to the Areopagus, ¹⁸³¹  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ¹⁸³²  to our ears, so we want to know what they ¹⁸³³  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹⁸³⁴  in nothing else than telling ¹⁸³⁵  or listening to something new.) ¹⁸³⁶ 

17:22 So Paul stood ¹⁸³⁷  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁸³⁸  in all respects. ¹⁸³⁹  17:23 For as I went around and observed closely your objects of worship, ¹⁸⁴⁰  I even found an altar with this inscription: ¹⁸⁴¹  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁸⁴²  this I proclaim to you. 17:24 The God who made the world and everything in it, ¹⁸⁴³  who is ¹⁸⁴⁴  Lord of heaven and earth, does not live in temples made by human hands, ¹⁸⁴⁵  17:25 nor is he served by human hands, as if he needed anything, ¹⁸⁴⁶  because he himself gives life and breath and everything to everyone. ¹⁸⁴⁷  17:26 From one man ¹⁸⁴⁸  he made every nation of the human race ¹⁸⁴⁹  to inhabit the entire earth, ¹⁸⁵⁰  determining their set times ¹⁸⁵¹  and the fixed limits of the places where they would live, ¹⁸⁵²  17:27 so that they would search for God and perhaps grope around ¹⁸⁵³  for him and find him, ¹⁸⁵⁴  though he is ¹⁸⁵⁵  not far from each one of us. 17:28 For in him we live and move about ¹⁸⁵⁶  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁸⁵⁷  17:29 So since we are God’s offspring, we should not think the deity ¹⁸⁵⁸  is like gold or silver or stone, an image ¹⁸⁵⁹  made by human ¹⁸⁶⁰  skill ¹⁸⁶¹  and imagination. ¹⁸⁶²  17:30 Therefore, although God has overlooked ¹⁸⁶³  such times of ignorance, ¹⁸⁶⁴  he now commands all people ¹⁸⁶⁵  everywhere to repent, ¹⁸⁶⁶  17:31 because he has set ¹⁸⁶⁷  a day on which he is going to judge the world ¹⁸⁶⁸  in righteousness, by a man whom he designated, ¹⁸⁶⁹  having provided proof to everyone by raising ¹⁸⁷⁰  him from the dead.”

17:32 Now when they heard about ¹⁸⁷¹  the resurrection from the dead, some began to scoff, ¹⁸⁷²  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ¹⁸⁷³  17:34 But some people ¹⁸⁷⁴  joined him ¹⁸⁷⁵  and believed. Among them ¹⁸⁷⁶  were Dionysius, who was a member of the Areopagus, ¹⁸⁷⁷  a woman ¹⁸⁷⁸  named Damaris, and others with them.

Kisah Para Rasul 19:5-6

19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ¹⁸⁷⁹  his hands on them, the Holy Spirit came ¹⁸⁸⁰  upon them, and they began to speak ¹⁸⁸¹  in tongues and to prophesy. ¹⁸⁸² 

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁷ tn Or “through.”

[1:3]  ⁸ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁰ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ¹¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ¹⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ¹⁸ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ¹⁹ tn The pronoun is plural in Greek.

[1:6]  ²⁰ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²¹ tn Grk “It is not for you to know.”

[1:8]  ²² tn Or “to the ends.”

[1:9]  ²³ tn Grk “And after.” 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.

[1:10]  ²⁴ tn Grk “And as.” 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.

[1:10]  ²⁵ tn Grk “behold.”

[1:11]  ²⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ²⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³² 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.

[1:13]  ³³ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁴ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁵ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁶ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³⁷ tn Grk “And in those days.” 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.

[1:15]  ³⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁴¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁴² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁴⁵ tn Or “all his bowels.”

[1:19]  ⁴⁶ tn Grk “And this.” 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.

[1:19]  ⁴⁷ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁸ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁴⁹ tn Or “uninhabited” or “empty.”

[1:20]  ⁵⁰ sn A quotation from Ps 69:25.

[1:20]  ⁵¹ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁵² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁵⁴ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁵⁵ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁵⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁵⁷ tn Grk “And praying, they 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) has not been translated here.

[1:25]  ⁵⁸ tn Grk “to take the place.”

[1:25]  ⁵⁹ tn Or “of this ministry.”

[1:25]  ⁶⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁶¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁶³ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁶⁴ tn Or “he was counted as one of the apostles along with the eleven.”

[2:1]  ⁶⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ⁶⁶ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁶⁷ tn Or “a noise.”

[2:2]  ⁶⁸ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁶⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁷⁰ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁷¹ tn Grk “And all.” 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.

[2:4]  ⁷² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ⁷³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ⁷⁴ 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]  ⁷⁵ 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.

[2:6]  ⁷⁶ tn Or “this noise.”

[2:6]  ⁷⁷ tn Or “was bewildered.”

[2:7]  ⁷⁸ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁷⁹ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ⁸⁰ tn Grk “we hear them, each one of us.”

[2:8]  ⁸¹ tn Grk “in our own language in which we were born.”

[2:9]  ⁸² 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.

[2:10]  ⁸³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁸⁴ map For location see JP4 A1.

[2:11]  ⁸⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁸⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁸⁷ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁸⁸ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[2:14]  ⁸⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁹⁰ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁹² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁹³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁹⁴ tn Grk “only the third hour.”

[2:16]  ⁹⁵ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ⁹⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ⁹⁷ tn Grk “on all flesh.”

[2:18]  ⁹⁸ 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]  ⁹⁹ 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.

[2:19]  ¹⁰⁰ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ¹⁰¹ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹⁰² tn Or “and wonderful.”

[2:21]  ¹⁰³ tn Grk “And it will be that.”

[2:21]  ¹⁰⁴ sn A quotation from Joel 2:28-32.

[2:22]  ¹⁰⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ¹⁰⁶ tn Or “miraculous deeds.”

[2:22]  ¹⁰⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ¹⁰⁸ tn Or “you killed.”

[2:23]  ¹⁰⁹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ¹¹⁰ tn Grk “Whom God raised up.”

[2:24]  ¹¹¹ tn Or “having freed.”

[2:24]  ¹¹² 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]  ¹¹³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹¹⁴ tn Or “always before me.”

[2:26]  ¹¹⁵ tn Grk “my flesh.”

[2:27]  ¹¹⁶ 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]  ¹¹⁷ 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.”

[2:28]  ¹¹⁸ sn A quotation from Ps 16:8-11.

[2:29]  ¹¹⁹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ¹²⁰ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹²¹ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ¹²² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹²³ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹²⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ 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]  ¹³⁰ sn An allusion to Ps 16:10.

[2:32]  ¹³¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹³² tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹³³ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹³⁴ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹³⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹³⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ¹³⁷ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ¹³⁸ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹³⁹ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ¹⁴⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁴¹ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹⁴² sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁴³ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[2:37]  ¹⁴⁴ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ¹⁴⁵ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ¹⁴⁶ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ¹⁴⁸ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹⁴⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ¹⁵⁰ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:40]  ¹⁵¹ tn Or “warned.”

[2:40]  ¹⁵² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹⁵³ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁵⁴ tn Grk “word.”

[2:41]  ¹⁵⁵ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁵⁶ tn Or “were won over.”

[2:42]  ¹⁵⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁵⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:43]  ¹⁵⁹ tn Or “Fear.”

[2:43]  ¹⁶⁰ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ¹⁶¹ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[2:44]  ¹⁶² tn Grk “had.”

[2:45]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ¹⁶⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹⁶⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹⁶⁸ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁶⁹ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁷⁰ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ¹⁷¹ tn Or “the favor.”

[2:47]  ¹⁷² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:1]  ¹⁷³ tn Grk “hour.”

[3:1]  ¹⁷⁴ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁷⁵ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁷⁶ tn Or “crippled.”

[3:2]  ¹⁷⁷ tn Grk “from his mother’s womb.”

[3:2]  ¹⁷⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁷⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁸⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ¹⁸¹ 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]  ¹⁸² tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁸³ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ¹⁸⁴ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹⁸⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁸⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁸⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁸⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ¹⁸⁹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁹⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁹¹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁹² tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁹³ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ¹⁹⁴ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ¹⁹⁵ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ¹⁹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ¹⁹⁷ tn Grk “And all.” 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.

[3:10]  ¹⁹⁸ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ¹⁹⁹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ²⁰⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²⁰¹ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²⁰² sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ²⁰³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²⁰⁴ tn Grk “or why.”

[3:12]  ²⁰⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ²⁰⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁰⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²⁰⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁰⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²¹⁰ tn Or “denied,” “disowned.”

[3:13]  ²¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²¹² tn Or “denied,” “disowned.”

[3:15]  ²¹³ tn Or “You put to death.”

[3:15]  ²¹⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ²¹⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²¹⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:16]  ²¹⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²¹⁸ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²¹⁹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²²¹ tn Or “in full view.”

[3:17]  ²²² sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ²²³ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²²⁴ tn Grk “by the mouth of” (an idiom).

[3:18]  ²²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:20]  ²²⁶ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ²²⁷ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²²⁸ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ²²⁹ tn Or “designated in advance.”

[3:21]  ²³⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²³¹ 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]  ²³² 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]  ²³³ tn Or “spoke.”

[3:21]  ²³⁴ tn Or “from all ages past.”

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

[3:22]  ²³⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²³⁶ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ²³⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²³⁸ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²³⁹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ²⁴⁰ 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.

[3:25]  ²⁴¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ²⁴² 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]  ²⁴³ 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]  ²⁴⁴ sn A quotation from Gen 22:18.

[3:26]  ²⁴⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁴⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁴⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:1]  ²⁴⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁴⁹ tn Or “captain.”

[4:1]  ²⁵⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²⁵¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁵² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ²⁵³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁵⁴ tn Or “proclaiming.”

[4:3]  ²⁵⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁵⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²⁵⁷ tn Or “prison,” “custody.”

[4:4]  ²⁵⁸ tn Or “had heard.”

[4:4]  ²⁵⁹ tn Or “word.”

[4:4]  ²⁶⁰ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ²⁶¹ tn Grk “It happened that on the next day.” 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.

[4:5]  ²⁶² tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ²⁶³ tn Or “law assembled,” “law met together.”

[4:5]  ²⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ²⁶⁵ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ²⁶⁶ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ²⁶⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²⁶⁸ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:8]  ²⁶⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ²⁷⁰ tn Grk “Spirit, said to them.”

[4:8]  ²⁷¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ²⁷² tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ²⁷³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁷⁴ tn Or “for an act of kindness.”

[4:9]  ²⁷⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ²⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²⁷⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁷⁸ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁷⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁸⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁸¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ²⁸² tn Or “courage.”

[4:13]  ²⁸³ tn Or “and found out.”

[4:13]  ²⁸⁴ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ²⁸⁵ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ²⁸⁶ tn Or “nothing to say in opposition.”

[4:15]  ²⁸⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ²⁸⁸ tn Or “evident.”

[4:16]  ²⁸⁹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²⁹⁰ tn Or “has been done by them.”

[4:17]  ²⁹¹ tn Or “speak no longer.”

[4:18]  ²⁹² tn Or “commanded.”

[4:18]  ²⁹³ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ²⁹⁴ tn Grk “answered and said to them.”

[4:19]  ²⁹⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ²⁹⁶ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ²⁹⁷ tn Or “glorifying.”

[4:22]  ²⁹⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ²⁹⁹ tn Or “had been done.”

[4:23]  ³⁰⁰ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ³⁰¹ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:24]  ³⁰² sn With one mind. Compare Acts 1:14.

[4:24]  ³⁰³ 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]  ³⁰⁴ 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]  ³⁰⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ³⁰⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ³⁰⁷ tn Or “Gentiles.”

[4:25]  ³⁰⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁰⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ³¹⁰ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³¹¹ 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]  ³¹² sn A quotation from Ps 2:1-2.

[4:27]  ³¹³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³¹⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ³¹⁵ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³¹⁶ tn Or “purpose,” “will.”

[4:28]  ³¹⁷ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ³¹⁸ tn Or “Lord, take notice of.”

[4:29]  ³¹⁹ 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]  ³²⁰ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ³²¹ tn Grk “word.”

[4:29]  ³²² tn Or “with all boldness.”

[4:30]  ³²³ tn The miraculous nature of these signs is implied in the context.

[4:31]  ³²⁴ 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.

[4:31]  ³²⁵ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ³²⁶ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ³²⁷ tn Or “speak God’s message.”

[4:31]  ³²⁸ tn Or “with boldness.”

[4:32]  ³²⁹ tn Grk “soul.”

[4:32]  ³³⁰ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[4:33]  ³³¹ tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:33]  ³³² tn Or “were witnessing.”

[4:34]  ³³³ tn Or “poor.”

[4:34]  ³³⁴ 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]  ³³⁵ 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.

[4:35]  ³³⁶ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[4:36]  ³³⁷ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[4:37]  ³³⁸ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ³³⁹ tn Or “a farm.”

[4:37]  ³⁴⁰ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:2]  ³⁴¹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ³⁴² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁴³ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ³⁴⁴ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ³⁴⁵ tn Grk “Remaining to you.”

[5:4]  ³⁴⁶ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ³⁴⁷ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ³⁴⁸ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ³⁴⁹ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ³⁵⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ³⁵¹ tn Or “arose.”

[5:6]  ³⁵² tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ³⁵³ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ³⁵⁴ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ³⁵⁵ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ³⁵⁶ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ³⁵⁷ tn Grk “so much,” “as much as this.”

[5:8]  ³⁵⁸ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ³⁵⁹ tn Grk “And at once.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:11]  ³⁶⁰ tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:11]  ³⁶¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³⁶² sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ³⁶³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ³⁶⁴ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ³⁶⁵ tn Or “With one mind.”

[5:12]  ³⁶⁶ tn Or “colonnade”; Grk “stoa.”

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

[5:13]  ³⁶⁷ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ³⁶⁸ tn Or “the people thought very highly of them.”

[5:14]  ³⁶⁹ tn Or “More and more believers were added to the Lord.”

[5:15]  ³⁷⁰ 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.

[5:16]  ³⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ³⁷² sn Unclean spirits refers to evil spirits.

[5:16]  ³⁷³ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ³⁷⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:17]  ³⁷⁵ sn See the note on Sadducees in 4:1.

[5:17]  ³⁷⁶ sn This is a parenthetical note by the author.

[5:17]  ³⁷⁷ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:18]  ³⁷⁸ 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]  ³⁷⁹ tn Or “they arrested.”

[5:19]  ³⁸⁰ 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]  ³⁸¹ 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]  ³⁸² tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ³⁸³ 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.

[5:20]  ³⁸⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ³⁸⁵ tn Or “speak.”

[5:21]  ³⁸⁶ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³⁸⁷ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³⁸⁸ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³⁸⁹ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ³⁹⁰ tn Grk “sons of Israel.”

[5:21]  ³⁹¹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁹² tn The words “before them” are not in the Greek text but are implied.

[5:22]  ³⁹³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ³⁹⁴ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ³⁹⁵ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ³⁹⁶ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ³⁹⁷ tn Or “captain.”

[5:24]  ³⁹⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ³⁹⁹ tn Grk “heard these words.”

[5:24]  ⁴⁰⁰ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁴⁰¹ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁴⁰² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴⁰³ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁴⁰⁴ tn Or “captain.”

[5:26]  ⁴⁰⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ⁴⁰⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁴⁰⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁴⁰⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴⁰⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁴¹⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴¹¹ tn Or “interrogated,” “asked.”

[5:28]  ⁴¹² tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁴¹³ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁴¹⁴ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴¹⁵ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁴¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁴¹⁷ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ⁴¹⁸ tn Grk “apostles answered and said.”

[5:29]  ⁴¹⁹ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁴²⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁴²¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁴²² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ⁴²³ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴²⁴ tn Or “Founder” (of a movement).

[5:31]  ⁴²⁵ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁴²⁶ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴²⁷ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁴²⁸ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁴²⁹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁴³⁰ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ⁴³¹ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ⁴³² tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ⁴³³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁴³⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁴³⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁴³⁶ tn Or “men, be careful.”

[5:36]  ⁴³⁷ tn Grk “For before these days.”

[5:36]  ⁴³⁸ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ⁴³⁹ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁴⁴⁰ tn Or “registration.”

[5:37]  ⁴⁴¹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:38]  ⁴⁴² tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴⁴³ tn Or “it will be put to an end.”

[5:39]  ⁴⁴⁴ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ⁴⁴⁵ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ⁴⁴⁶ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:40]  ⁴⁴⁷ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁴⁴⁸ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[5:41]  ⁴⁴⁹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁴⁵⁰ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ⁴⁵¹ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁴⁵² tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁴⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[6:1]  ⁴⁵⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁴⁵⁵ tn Grk “were multiplying.”

[6:1]  ⁴⁵⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁴⁵⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁴⁵⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴⁵⁹ tn Or “neglected.”

[6:1]  ⁴⁶⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ⁴⁶¹ sn The twelve refers to the twelve apostles.

[6:2]  ⁴⁶² tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁴⁶³ tn Or “the multitude.”

[6:2]  ⁴⁶⁴ tn Grk “to serve tables.”

[6:3]  ⁴⁶⁵ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁴⁶⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁴⁶⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁴⁶⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁴⁶⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ⁴⁷⁰ tn Grk “And the.” 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.

[6:5]  ⁴⁷¹ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁴⁷² tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁴⁷³ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁴⁷⁴ tn Or “a proselyte.”

[6:5]  ⁴⁷⁵ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ⁴⁷⁶ 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]  ⁴⁷⁷ tn Or “laid.”

[6:7]  ⁴⁷⁸ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁴⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁴⁸⁰ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[6:8]  ⁴⁸¹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ⁴⁸² sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ⁴⁸³ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ⁴⁸⁴ 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.

[6:10]  ⁴⁸⁵ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁴⁸⁶ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ⁴⁸⁷ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁴⁸⁸ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ⁴⁸⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ⁴⁹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ⁴⁹¹ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁴⁹² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ⁴⁹³ sn This holy place is a reference to the temple.

[6:13]  ⁴⁹⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ⁴⁹⁵ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[6:15]  ⁴⁹⁶ tn Grk “And all.” 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.

[6:15]  ⁴⁹⁷ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁴⁹⁸ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁴⁹⁹ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:1]  ⁵⁰⁰ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  ⁵⁰¹ tn Grk “said.”

[7:2]  ⁵⁰² tn Or “ancestor”; Grk “father.”

[7:3]  ⁵⁰³ sn A quotation from Gen 12:1.

[7:4]  ⁵⁰⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁵⁰⁵ 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.

[7:5]  ⁵⁰⁶ tn Grk “And he.” 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.

[7:5]  ⁵⁰⁷ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁵⁰⁸ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁵⁰⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁵¹⁰ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁵¹¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ⁵¹² tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁵¹³ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁵¹⁴ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ⁵¹⁵ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁵¹⁶ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ⁵¹⁷ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ⁵¹⁸ sn An allusion to Exod 3:12.

[7:8]  ⁵¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ⁵²⁰ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ⁵²¹ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁵²² tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁵²³ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁵²⁴ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:9]  ⁵²⁵ tn Grk “And the.” 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.

[7:9]  ⁵²⁶ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁵²⁷ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ⁵²⁸ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ⁵²⁹ tn Grk “came upon all Egypt.”

[7:11]  ⁵³⁰ tn Grk “and,” but logically causal.

[7:11]  ⁵³¹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ⁵³² tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵³³ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁵³⁴ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵³⁵ 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.

[7:13]  ⁵³⁶ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ⁵³⁷ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁵³⁸ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁵³⁹ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁵⁴⁰ 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]  ⁵⁴¹ tn Or “forefathers”; Grk “fathers.”

[7:16]  ⁵⁴² tn “and they.”

[7:16]  ⁵⁴³ sn See Gen 49:29-32.

[7:17]  ⁵⁴⁴ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁵⁴⁵ tn Grk “the people increased and multiplied.”

[7:18]  ⁵⁴⁶ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁵⁴⁷ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁵⁴⁸ sn A quotation from Exod 1:8.

[7:19]  ⁵⁴⁹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁵⁵⁰ tn Or “race.”

[7:19]  ⁵⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁵⁵² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁵⁵³ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:20]  ⁵⁵⁴ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ⁵⁵⁵ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ⁵⁵⁶ tn Or “exposed” (see v. 19).

[7:21]  ⁵⁵⁷ 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]  ⁵⁵⁸ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ⁵⁵⁹ tn Or “instructed.”

[7:22]  ⁵⁶⁰ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ⁵⁶¹ tn Grk “heart.”

[7:23]  ⁵⁶² tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁵⁶³ tn Grk “the sons of Israel.”

[7:24]  ⁵⁶⁴ 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.

[7:24]  ⁵⁶⁵ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ⁵⁶⁶ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ⁵⁶⁷ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ⁵⁶⁸ tn Grk “his brothers.”

[7:25]  ⁵⁶⁹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁵⁷⁰ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁵⁷¹ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ⁵⁷² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁵⁷³ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁵⁷⁴ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ⁵⁷⁵ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁵⁷⁶ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁵⁷⁷ tn Or “appointed.”

[7:28]  ⁵⁷⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:28]  sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

[7:29]  ⁵⁷⁹ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ⁵⁸⁰ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ⁵⁸¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁵⁸² tn Or “wilderness.”

[7:30]  ⁵⁸³ sn An allusion to Exod 3:2.

[7:32]  ⁵⁸⁴ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁵⁸⁵ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁵⁸⁶ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵⁸⁷ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁵⁸⁸ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ⁵⁸⁹ tn Or “mistreatment.”

[7:34]  ⁵⁹⁰ tn Or “to set them free.”

[7:34]  ⁵⁹¹ tn Grk “And now.” 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.

[7:34]  ⁵⁹² sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵⁹³ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵⁹⁴ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵⁹⁵ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁵⁹⁶ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ⁵⁹⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

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

[7:36]  ⁵⁹⁸ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁵⁹⁹ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ⁶⁰⁰ tn Or “desert.”

[7:37]  ⁶⁰¹ tn Grk “to the sons of Israel.”

[7:37]  ⁶⁰² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ⁶⁰³ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁶⁰⁴ tn Or “desert.”

[7:38]  ⁶⁰⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁶⁰⁶ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁶⁰⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁶⁰⁸ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ⁶⁰⁹ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ⁶¹⁰ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁶¹¹ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ⁶¹² sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ⁶¹³ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ⁶¹⁴ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:41]  ⁶¹⁵ tn Grk “And.” 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.

[7:41]  ⁶¹⁶ tn Grk “In those days.”

[7:41]  ⁶¹⁷ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ⁶¹⁸ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ⁶¹⁹ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ⁶²⁰ tn Or “in what they had done.”

[7:42]  ⁶²¹ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁶²² tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ⁶²³ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁶²⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ⁶²⁵ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁶²⁶ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁶²⁷ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁶²⁸ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁶²⁹ tn Or “I will make you move.”

[7:43]  ⁶³⁰ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ⁶³¹ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁶³² tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁶³³ tn Or “desert.”

[7:44]  ⁶³⁴ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁶³⁵ 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.

[7:45]  ⁶³⁶ tn Grk “And.” 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.

[7:45]  ⁶³⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁶³⁸ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ⁶³⁹ tn Grk “In those days.”

[7:46]  ⁶⁴⁰ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ⁶⁴¹ tn Or “grace.”

[7:46]  ⁶⁴² tn Grk “before,” “in the presence of.”

[7:46]  ⁶⁴³ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ⁶⁴⁴ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ⁶⁴⁵ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  ⁶⁴⁶ sn See 1 Kgs 8:1-21.

[7:48]  ⁶⁴⁷ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁶⁴⁸ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ⁶⁴⁹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ⁶⁵⁰ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ⁶⁵¹ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:50]  sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?

[7:51]  ⁶⁵² sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁶⁵³ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁶⁵⁴ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁶⁵⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁵⁶ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁵⁷ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁶⁵⁸ tn Grk “And they.” 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.

[7:52]  ⁶⁵⁹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁶⁶⁰ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:53]  ⁶⁶¹ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ⁶⁶² tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.

[7:53]  ⁶⁶³ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ⁶⁶⁴ tn Or “did not obey it.”

[7:54]  ⁶⁶⁵ 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]  ⁶⁶⁶ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ⁶⁶⁷ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁶⁶⁸ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁶⁶⁹ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁶⁷⁰ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ⁶⁷¹ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:57]  ⁶⁷² sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ⁶⁷³ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁶⁷⁴ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ⁶⁷⁵ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[7:59]  ⁶⁷⁶ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁶⁷⁷ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ⁶⁷⁸ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ⁶⁷⁹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁶⁸⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:1]  ⁶⁸¹ 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]  ⁶⁸² tn Or “severe.”

[8:1]  ⁶⁸³ 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]  ⁶⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶⁸⁵ 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]  ⁶⁸⁶ tn Or “countryside.”

[8:2]  ⁶⁸⁷ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁶⁸⁸ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁶⁸⁹ tn Or “mourned greatly for him.”

[8:3]  ⁶⁹⁰ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ⁶⁹¹ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁶⁹² tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:5]  ⁶⁹³ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ⁶⁹⁴ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁶⁹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[8:6]  ⁶⁹⁶ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁶⁹⁷ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ⁶⁹⁸ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁶⁹⁹ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ⁷⁰⁰ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ⁷⁰¹ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ⁷⁰² tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ⁷⁰³ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁷⁰⁴ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:12]  ⁷⁰⁵ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁷⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷⁰⁷ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁷⁰⁸ tn Or “he kept close company with.”

[8:13]  ⁷⁰⁹ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ⁷¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁷¹¹ tn Or “message.”

[8:14]  ⁷¹² sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁷¹³ 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.

[8:16]  ⁷¹⁴ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁷¹⁵ tn Or “fallen on.”

[8:16]  ⁷¹⁶ sn This is a parenthetical note by the author.

[8:17]  ⁷¹⁷ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁷¹⁸ 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.

[8:18]  ⁷¹⁹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ⁷²⁰ tn Or “ability”; Grk “authority.”

[8:20]  ⁷²¹ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁷²² tn Or “obtain.”

[8:21]  ⁷²³ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁷²⁴ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ⁷²⁵ tn Or “and implore the Lord.”

[8:22]  ⁷²⁶ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ⁷²⁷ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:24]  ⁷²⁸ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ⁷²⁹ tn Grk “may come upon.”

[8:25]  ⁷³⁰ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁷³¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁷³² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁷³³ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁷³⁴ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁷³⁵ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ⁷³⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁷³⁷ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁷³⁸ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁷³⁹ 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.

[8:26]  ⁷⁴⁰ tn Or “wilderness.”

[8:26]  ⁷⁴¹ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:27]  ⁷⁴² tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁷⁴³ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁷⁴⁴ tn Grk “And there.” 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.

[8:27]  ⁷⁴⁵ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁷⁴⁶ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁷⁴⁷ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ⁷⁴⁸ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁷⁴⁹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ⁷⁵⁰ tn Grk “and was sitting.” 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.

[8:28]  ⁷⁵¹ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[8:30]  ⁷⁵² tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁷⁵³ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁷⁵⁴ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁷⁵⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁷⁵⁶ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ⁷⁵⁷ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁷⁵⁸ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ⁷⁵⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁷⁶⁰ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ⁷⁶¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁷⁶² tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁷⁶³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁷⁶⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁷⁶⁵ sn A quotation from Isa 53:7-8.

[8:34]  ⁷⁶⁶ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁷⁶⁷ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁷⁶⁸ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ⁷⁶⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁷⁷⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ⁷⁷¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ⁷⁷² tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ⁷⁷³ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ⁷⁷⁴ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ⁷⁷⁵ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁷⁷⁶ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ⁷⁷⁷ tn Or “appeared.”

[8:40]  ⁷⁷⁸ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁷⁷⁹ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁷⁸⁰ tn Or “he preached the gospel.”

[8:40]  ⁷⁸¹ tn Or “cities.”

[8:40]  ⁷⁸² 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.

[9:1]  ⁷⁸³ tn Or “Saul, making dire threats.”

[9:1]  ⁷⁸⁴ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ⁷⁸⁵ sn See the note on synagogue in 6:9.

[9:2]  ⁷⁸⁶ 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]  ⁷⁸⁷ 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]  ⁷⁸⁸ 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.

[9:3]  ⁷⁸⁹ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ⁷⁹⁰ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ⁷⁹¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ⁷⁹² tn The double vocative suggests emotion.

[9:4]  ⁷⁹³ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ⁷⁹⁴ tn Or “But arise.”

[9:6]  ⁷⁹⁵ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ⁷⁹⁶ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁷⁹⁷ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁷⁹⁸ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁷⁹⁹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁸⁰⁰ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁸⁰¹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ⁸⁰² tn Grk “And for.” 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.

[9:9]  ⁸⁰³ tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ⁸⁰⁴ tn Grk “And the.” 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.

[9:10]  ⁸⁰⁵ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁸⁰⁶ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁸⁰⁷ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁸⁰⁸ 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.

[9:13]  ⁸⁰⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁸¹⁰ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁸¹¹ tn Grk “to bind.”

[9:14]  ⁸¹² sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ⁸¹³ tn Or “tool.”

[9:15]  ⁸¹⁴ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁸¹⁵ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ⁸¹⁶ 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]  ⁸¹⁷ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁸¹⁸ 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]  ⁸¹⁹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ⁸²⁰ tn Grk “And immediately.” 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.

[9:18]  ⁸²¹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ⁸²² tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ⁸²³ 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.

[9:20]  ⁸²⁴ sn See the note on synagogue in 6:9.

[9:20]  ⁸²⁵ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:21]  ⁸²⁶ tn Grk “And all.” 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.

[9:21]  ⁸²⁷ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ⁸²⁸ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ⁸²⁹ 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.

[9:22]  ⁸³⁰ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁸³¹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁸³² tn Or “by showing for certain.”

[9:22]  ⁸³³ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁸³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:23]  ⁸³⁵ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ⁸³⁶ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁸³⁷ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁸³⁸ 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.

[9:25]  ⁸³⁹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁸⁴⁰ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ⁸⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁸⁴² tn Or “join.”

[9:26]  ⁸⁴³ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ⁸⁴⁴ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁸⁴⁵ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁸⁴⁶ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁸⁴⁷ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁸⁴⁸ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ⁸⁴⁹ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ⁸⁵⁰ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁸⁵¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ⁸⁵² 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.

[9:31]  ⁸⁵³ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁸⁵⁴ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ⁸⁵⁵ tn Grk “had.”

[9:31]  ⁸⁵⁶ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁸⁵⁷ tn Grk “And living.” 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.

[9:31]  ⁸⁵⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ⁸⁵⁹ tn Grk “Now it happened that.” 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.

[9:32]  ⁸⁶⁰ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁸⁶¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ⁸⁶² tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁸⁶³ tn Grk “And Peter.” 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.

[9:34]  ⁸⁶⁴ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ⁸⁶⁵ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ⁸⁶⁶ tn Grk “And all.” 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.

[9:35]  ⁸⁶⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁸⁶⁸ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁸⁶⁹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁸⁷⁰ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁸⁷¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁸⁷² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁸⁷³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁸⁷⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁸⁷⁵ 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]  ⁸⁷⁶ 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]  ⁸⁷⁷ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁸⁷⁸ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ⁸⁷⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁸⁸⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁸⁸¹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁸⁸² tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁸⁸³ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁸⁸⁴ 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.

[9:39]  ⁸⁸⁵ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁸⁸⁶ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁸⁸⁷ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁸⁸⁸ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁸⁸⁹ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁸⁹⁰ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁸⁹¹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁸⁹² 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]  ⁸⁹³ 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”).

[9:42]  ⁸⁹⁴ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁸⁹⁵ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ⁸⁹⁶ tn Grk “So it happened that.” 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.

[9:43]  ⁸⁹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ⁸⁹⁸ tn Grk “with a certain Simon.”

[9:43]  ⁸⁹⁹ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:1]  ⁹⁰⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ⁹⁰¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ⁹⁰² sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[10:2]  ⁹⁰³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁹⁰⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁹⁰⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:3]  ⁹⁰⁶ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁹⁰⁷ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ⁹⁰⁸ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ⁹⁰⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁹¹⁰ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁹¹¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁹¹² tn Or “your gifts to the needy.”

[10:4]  ⁹¹³ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:5]  ⁹¹⁴ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:5]  ⁹¹⁵ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁹¹⁶ tn Grk “a certain Simon.”

[10:6]  ⁹¹⁷ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:7]  ⁹¹⁸ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁹¹⁹ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁹²⁰ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:9]  ⁹²¹ tn Grk “about the sixth hour.”

[10:9]  ⁹²² tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁹²³ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:10]  ⁹²⁴ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[10:11]  ⁹²⁵ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ⁹²⁶ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁹²⁷ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁹²⁸ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁹²⁹ tn Or “coming down.”

[10:11]  ⁹³⁰ tn Or “to the ground.”

[10:12]  ⁹³¹ 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]  ⁹³² 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]  ⁹³³ 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).

[10:13]  ⁹³⁴ tn Grk “And there came.” 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.

[10:13]  ⁹³⁵ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ⁹³⁶ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ⁹³⁷ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[10:15]  ⁹³⁸ tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:15]  ⁹³⁹ tn Or “declare.”

[10:15]  ⁹⁴⁰ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:16]  ⁹⁴¹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ⁹⁴² tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁹⁴³ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁹⁴⁴ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

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

[10:18]  ⁹⁴⁵ tn Grk “and.” 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 pronoun “they” as the subject of the following verb.

[10:18]  ⁹⁴⁶ tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:19]  ⁹⁴⁷ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:20]  ⁹⁴⁸ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ⁹⁴⁹ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[10:21]  ⁹⁵⁰ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁹⁵¹ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:22]  ⁹⁵² sn See the note on the word centurion in 10:1.

[10:22]  ⁹⁵³ tn Or “just.”

[10:22]  ⁹⁵⁴ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ⁹⁵⁵ tn Grk “hear words.”

[10:23]  ⁹⁵⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ⁹⁵⁷ tn Or “went forth.”

[10:23]  ⁹⁵⁸ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ⁹⁵⁹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁹⁶⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ⁹⁶¹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:25]  ⁹⁶² tn Grk “So 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.

[10:25]  ⁹⁶³ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁹⁶⁴ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁹⁶⁵ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:26]  ⁹⁶⁶ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁹⁶⁷ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ⁹⁶⁸ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:27]  ⁹⁶⁹ tn Or “many people assembled.”

[10:28]  ⁹⁷⁰ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁹⁷¹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁹⁷² tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁹⁷³ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁹⁷⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁹⁷⁵ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[10:29]  ⁹⁷⁶ 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]  ⁹⁷⁷ tn Grk “ask for what reason.”

[10:30]  ⁹⁷⁸ tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:30]  ⁹⁷⁹ tn Grk “said.”

[10:30]  ⁹⁸⁰ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁹⁸¹ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:31]  ⁹⁸² tn Or “your gifts to the needy.”

[10:31]  ⁹⁸³ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ⁹⁸⁴ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[10:33]  ⁹⁸⁵ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁹⁸⁶ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁹⁸⁷ tn Or “to hear everything.”

[10:33]  ⁹⁸⁸ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:34]  ⁹⁸⁹ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁹⁹⁰ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ⁹⁹¹ sn See Luke 24:47.

[10:35]  ⁹⁹² tn Or “shows reverence for him.”

[10:35]  ⁹⁹³ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[10:36]  ⁹⁹⁴ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁹⁹⁵ tn Grk “the word.”

[10:36]  ⁹⁹⁶ tn Grk “to the sons.”

[10:36]  ⁹⁹⁷ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁹⁹⁸ tn Or “by.”

[10:36]  ⁹⁹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁰⁰⁰ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ¹⁰⁰¹ tn Or “proclaimed.”

[10:38]  ¹⁰⁰² sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁰⁰³ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁰⁰⁴ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹⁰⁰⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹⁰⁰⁶ sn See Acts 7:9.

[10:39]  ¹⁰⁰⁷ tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:39]  ¹⁰⁰⁸ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ¹⁰⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ¹⁰¹⁰ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ¹⁰¹¹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ¹⁰¹² tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ¹⁰¹³ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ¹⁰¹⁴ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁰¹⁵ sn Ate and drank. See Luke 24:35-49.

[10:42]  ¹⁰¹⁶ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:42]  ¹⁰¹⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ¹⁰¹⁸ 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.

[10:42]  ¹⁰¹⁹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹⁰²⁰ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁰²¹ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[10:43]  ¹⁰²² tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ¹⁰²³ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[10:44]  ¹⁰²⁴ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹⁰²⁵ tn Or “word.”

[10:45]  ¹⁰²⁶ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:45]  ¹⁰²⁷ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹⁰²⁸ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ¹⁰²⁹ tn Or “because.”

[10:45]  ¹⁰³⁰ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹⁰³¹ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ¹⁰³² tn Or “extolling,” “magnifying.”

[10:47]  ¹⁰³³ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁰³⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[10:48]  ¹⁰³⁵ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ¹⁰³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[11:1]  ¹⁰³⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁰³⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ¹⁰³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁰⁴⁰ 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]  ¹⁰⁴¹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ¹⁰⁴² tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ¹⁰⁴³ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ¹⁰⁴⁴ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ¹⁰⁴⁵ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁰⁴⁶ tn Or “coming down.”

[11:5]  ¹⁰⁴⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ¹⁰⁴⁸ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹⁰⁴⁹ 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.

[11:6]  ¹⁰⁵⁰ 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).

[11:7]  ¹⁰⁵¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ¹⁰⁵² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:9]  ¹⁰⁵³ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ¹⁰⁵⁴ tn Grk “And behold.”

[11:11]  ¹⁰⁵⁵ 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.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ¹⁰⁵⁶ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ¹⁰⁵⁷ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ¹⁰⁵⁸ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ¹⁰⁵⁹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ¹⁰⁶⁰ tn Or “came down on.”

[11:15]  ¹⁰⁶¹ 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]  ¹⁰⁶² 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.

[11:16]  ¹⁰⁶³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹⁰⁶⁴ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹⁰⁶⁵ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ¹⁰⁶⁶ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ¹⁰⁶⁷ sn That is, the same gift of the Holy Spirit.

[11:17]  ¹⁰⁶⁸ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹⁰⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹⁰⁷⁰ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ¹⁰⁷¹ tn Grk “these things.”

[11:18]  ¹⁰⁷² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁰⁷³ tn Or “glorified.”

[11:18]  ¹⁰⁷⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁰⁷⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:19]  ¹⁰⁷⁶ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ¹⁰⁷⁷ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ¹⁰⁷⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ¹⁰⁷⁹ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ¹⁰⁸⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ¹⁰⁸¹ tn Grk “word.”

[11:20]  ¹⁰⁸² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹⁰⁸³ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹⁰⁸⁴ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ¹⁰⁸⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ¹⁰⁸⁶ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:21]  ¹⁰⁸⁷ tn Grk “And the.” 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.

[11:21]  ¹⁰⁸⁸ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹⁰⁸⁹ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ¹⁰⁹⁰ tn Grk “Word.”

[11:22]  ¹⁰⁹¹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹⁰⁹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹⁰⁹³ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹⁰⁹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:23]  ¹⁰⁹⁵ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ¹⁰⁹⁶ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

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

[11:23]  ¹⁰⁹⁷ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:24]  ¹⁰⁹⁸ tn Grk “a significant crowd.”

[11:26]  ¹⁰⁹⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹¹⁰⁰ tn Grk “So it happened that” 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.

[11:26]  ¹¹⁰¹ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ¹¹⁰² tn Grk “a significant crowd.”

[11:26]  ¹¹⁰³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹¹⁰⁴ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:27]  ¹¹⁰⁵ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ¹¹⁰⁶ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ¹¹⁰⁷ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ¹¹⁰⁸ sn Came down from Jerusalem. 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).

[11:27]  ¹¹⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ¹¹¹⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:27]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2

[11:28]  ¹¹¹¹ 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]  ¹¹¹² tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ¹¹¹³ tn Grk “great.”

[11:28]  ¹¹¹⁴ 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]  ¹¹¹⁵ 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]  ¹¹¹⁶ 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]  ¹¹¹⁷ 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.

[11:29]  ¹¹¹⁸ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ¹¹¹⁹ tn Or “determined,” “resolved.”

[11:29]  ¹¹²⁰ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[11:30]  ¹¹²¹ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ¹¹²² tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:1]  ¹¹²³ 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]  ¹¹²⁴ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹¹²⁵ tn Or “to cause them injury.”

[12:2]  ¹¹²⁶ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ¹¹²⁷ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹¹²⁸ sn This is a parenthetical note by the author.

[12:4]  ¹¹²⁹ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹¹³⁰ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹¹³¹ tn Or “intended”; Grk “wanted.”

[12:4]  ¹¹³² tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:5]  ¹¹³³ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹¹³⁴ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:6]  ¹¹³⁵ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹¹³⁶ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹¹³⁷ tn Or “were guarding.”

[12:7]  ¹¹³⁸ tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ¹¹³⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹¹⁴⁰ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹¹⁴¹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹¹⁴² tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹¹⁴³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹¹⁴⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹¹⁴⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹¹⁴⁶ tn Or “outer garment.”

[12:9]  ¹¹⁴⁷ tn Grk “And going out he followed.”

[12:9]  ¹¹⁴⁸ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ¹¹⁴⁹ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ¹¹⁵⁰ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ¹¹⁵¹ tn Or perhaps, “guard posts.”

[12:10]  ¹¹⁵² sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ¹¹⁵³ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ¹¹⁵⁴ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ¹¹⁵⁵ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ¹¹⁵⁶ 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.

[12:11]  ¹¹⁵⁷ tn Or “delivered.”

[12:11]  ¹¹⁵⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹¹⁵⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹¹⁶⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ¹¹⁶¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ¹¹⁶² tn Grk “John who was also called Mark.”

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

[12:13]  ¹¹⁶³ tn Or “responded.”

[12:14]  ¹¹⁶⁴ tn Or “informed.”

[12:14]  ¹¹⁶⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:15]  ¹¹⁶⁶ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ¹¹⁶⁷ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ¹¹⁶⁸ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ¹¹⁶⁹ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[12:16]  ¹¹⁷⁰ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ¹¹⁷¹ 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).

[12:17]  ¹¹⁷² tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹¹⁷³ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹¹⁷⁴ tn Or “led.”

[12:17]  ¹¹⁷⁵ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[12:18]  ¹¹⁷⁶ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ¹¹⁷⁷ 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.

[12:19]  ¹¹⁷⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹¹⁷⁹ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹¹⁸⁰ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ¹¹⁸¹ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ¹¹⁸² tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ¹¹⁸³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ¹¹⁸⁴ 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.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:20]  ¹¹⁸⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ¹¹⁸⁶ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ¹¹⁸⁷ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ¹¹⁸⁸ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ¹¹⁸⁹ tn Or “with one accord.”

[12:20]  ¹¹⁹⁰ tn Or “persuading.”

[12:20]  ¹¹⁹¹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ¹¹⁹² tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹¹⁹³ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[12:21]  ¹¹⁹⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:21]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:21]  ¹¹⁹⁵ tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

[12:21]  ¹¹⁹⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[12:21]  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.

[12:21]  ¹¹⁹⁷ tn Or “delivered a public address.”

[12:22]  ¹¹⁹⁸ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ¹¹⁹⁹ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ¹²⁰⁰ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ¹²⁰¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹²⁰² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹²⁰³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹²⁰⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:24]  ¹²⁰⁵ sn A metonymy for the number of adherents to God’s word.

[12:24]  ¹²⁰⁶ tn Or “spreading.”

[12:25]  ¹²⁰⁷ 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]  ¹²⁰⁸ 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]  ¹²⁰⁹ tn Grk “fulfilled.”

[12:25]  ¹²¹⁰ tn Grk “ministry” or “service.”

[12:25]  ¹²¹¹ tn Grk “John who was also called Mark.”

[13:1]  ¹²¹² sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ¹²¹³ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹²¹⁴ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹²¹⁵ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹²¹⁶ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹²¹⁷ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ¹²¹⁸ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹²¹⁹ tn Or “Appoint.”

[13:3]  ¹²²⁰ 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]  ¹²²¹ 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]  ¹²²² 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.

[13:4]  ¹²²³ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹²²⁴ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹²²⁵ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹²²⁶ 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.

[13:5]  ¹²²⁷ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹²²⁸ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹²²⁹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹²³⁰ sn See the note on synagogue in 6:9.

[13:5]  ¹²³¹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹²³² tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ¹²³³ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹²³⁴ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹²³⁵ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ¹²³⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹²³⁷ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹²³⁸ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹²³⁹ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ¹²⁴⁰ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ¹²⁴¹ sn A parenthetical note by the author.

[13:8]  ¹²⁴² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ¹²⁴³ sn A parenthetical note by the author.

[13:9]  ¹²⁴⁴ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹²⁴⁵ tn Or “gazed intently.”

[13:10]  ¹²⁴⁶ tn Or “unscrupulousness.”

[13:10]  ¹²⁴⁷ 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.

[13:11]  ¹²⁴⁸ tn Grk “And now.” 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.

[13:11]  ¹²⁴⁹ tn Grk “upon,” but in a negative sense.

[13:11]  ¹²⁵⁰ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹²⁵¹ tn Grk “fell on.”

[13:11]  ¹²⁵² tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ¹²⁵³ sn See the note on proconsul in v. 8.

[13:12]  ¹²⁵⁴ 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]  ¹²⁵⁵ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹²⁵⁶ 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).

[13:13]  ¹²⁵⁷ 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.”

[13:13]  ¹²⁵⁸ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹²⁵⁹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹²⁶⁰ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹²⁶¹ sn That is, John Mark.

[13:13]  ¹²⁶² sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:14]  ¹²⁶³ tn Or “Passing by.”

[13:14]  ¹²⁶⁴ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹²⁶⁵ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ¹²⁶⁶ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹²⁶⁷ sn See the note on synagogue in 6:9.

[13:15]  ¹²⁶⁸ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹²⁶⁹ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹²⁷⁰ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹²⁷¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹²⁷² tn Or “word.”

[13:15]  ¹²⁷³ tn Or “encouragement.”

[13:15]  ¹²⁷⁴ tn Or “give it.”

[13:16]  ¹²⁷⁵ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹²⁷⁶ tn Or “motioned.”

[13:16]  ¹²⁷⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹²⁷⁸ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ¹²⁷⁹ tn Or “people of Israel.”

[13:17]  ¹²⁸⁰ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ¹²⁸¹ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹²⁸² tn Or “as resident aliens.”

[13:17]  ¹²⁸³ tn Or “land.”

[13:17]  ¹²⁸⁴ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ¹²⁸⁵ tn Grk “And for.” 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.

[13:18]  ¹²⁸⁶ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ¹²⁸⁷ tn Or “desert.”

[13:19]  ¹²⁸⁸ tn Grk “And after.” 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.

[13:19]  ¹²⁸⁹ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ¹²⁹⁰ sn Seven nations. See Deut 7:1.

[13:19]  ¹²⁹¹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ¹²⁹² tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ¹²⁹³ tn Grk “And after these things.” 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.

[13:20]  ¹²⁹⁴ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹²⁹⁵ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ¹²⁹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹²⁹⁷ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹²⁹⁸ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹²⁹⁹ sn A quotation from Ps 89:20.

[13:22]  ¹³⁰⁰ sn A quotation from 1 Sam 13:14.

[13:22]  ¹³⁰¹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹³⁰² tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹³⁰³ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹³⁰⁴ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ¹³⁰⁵ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹³⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹³⁰⁷ sn John refers here to John the Baptist.

[13:24]  ¹³⁰⁸ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹³⁰⁹ tn Or “task.”

[13:25]  ¹³¹⁰ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹³¹¹ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹³¹² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹³¹³ tn Grk “sons”

[13:26]  ¹³¹⁴ tn Or “race.”

[13:26]  ¹³¹⁵ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹³¹⁶ tn Grk “word.”

[13:27]  ¹³¹⁷ 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]  ¹³¹⁸ tn Grk “this one.”

[13:27]  ¹³¹⁹ 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]  ¹³²⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹³²¹ 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.

[13:28]  ¹³²² tn Grk “And though.” 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.

[13:28]  ¹³²³ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹³²⁴ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹³²⁵ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹³²⁶ tn Or “carried out.”

[13:29]  ¹³²⁷ sn That is, everything that was written in OT scripture.

[13:29]  ¹³²⁸ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹³²⁹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹³³⁰ 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.

[13:30]  ¹³³¹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹³³² tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹³³³ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹³³⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹³³⁵ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹³³⁶ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹³³⁷ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹³³⁸ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹³³⁹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ¹³⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹³⁴¹ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹³⁴² tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹³⁴³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹³⁴⁴ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³⁴⁵ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹³⁴⁶ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹³⁴⁷ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹³⁴⁸ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹³⁴⁹ 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.”

[13:35]  ¹³⁵⁰ sn A quotation from Ps 16:10.

[13:36]  ¹³⁵¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹³⁵² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹³⁵³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹³⁵⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ¹³⁵⁵ sn The one whom God raised up refers to Jesus.

[13:37]  ¹³⁵⁶ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ¹³⁵⁷ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹³⁵⁸ sn This one refers here to Jesus.

[13:39]  ¹³⁵⁹ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹³⁶⁰ tn Or “could not free.”

[13:39]  ¹³⁶¹ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ¹³⁶² sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹³⁶³ tn Or “in.”

[13:41]  ¹³⁶⁴ tn Or “and die!”

[13:41]  ¹³⁶⁵ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ¹³⁶⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹³⁶⁷ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹³⁶⁸ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹³⁶⁹ tn Or “begging,” “inviting.”

[13:42]  ¹³⁷⁰ tn Or “matters.”

[13:43]  ¹³⁷¹ sn See the note on synagogue in 6:9.

[13:43]  ¹³⁷² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹³⁷³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹³⁷⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹³⁷⁵ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹³⁷⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ¹³⁷⁷ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[13:45]  ¹³⁷⁸ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹³⁷⁹ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹³⁸⁰ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹³⁸¹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ¹³⁸² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹³⁸³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹³⁸⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ¹³⁸⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹³⁸⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ¹³⁸⁷ 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]  ¹³⁸⁸ 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]  ¹³⁸⁹ 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]  ¹³⁹⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹³⁹¹ 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.)

[13:48]  ¹³⁹² tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹³⁹³ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹³⁹⁴ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ¹³⁹⁵ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:50]  ¹³⁹⁶ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹³⁹⁷ 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).

[13:51]  ¹³⁹⁸ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ¹³⁹⁹ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ¹⁴⁰⁰ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ¹⁴⁰¹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ¹⁴⁰² sn Iconium. See the note in 13:51.

[14:1]  ¹⁴⁰³ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁴⁰⁴ sn See the note on synagogue in 6:9.

[14:1]  ¹⁴⁰⁵ tn Or “that a large crowd.”

[14:2]  ¹⁴⁰⁶ tn Or “who would not believe.”

[14:2]  ¹⁴⁰⁷ 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.”

[14:3]  ¹⁴⁰⁸ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹⁴⁰⁹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁴¹⁰ tn Grk “word.”

[14:3]  ¹⁴¹¹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ¹⁴¹² tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹⁴¹³ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ¹⁴¹⁴ tn Grk “So there came about an attempt” 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.

[14:5]  ¹⁴¹⁵ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁴¹⁶ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ¹⁴¹⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁴¹⁸ 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]  ¹⁴¹⁹ 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]  ¹⁴²⁰ 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.

[14:7]  ¹⁴²¹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ¹⁴²² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ¹⁴²³ tn Grk “And in.” 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.

[14:8]  ¹⁴²⁴ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ¹⁴²⁵ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ¹⁴²⁶ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ¹⁴²⁷ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ¹⁴²⁸ tn Or “looked.”

[14:10]  ¹⁴²⁹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹⁴³⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹⁴³¹ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ¹⁴³² tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁴³³ 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]  ¹⁴³⁴ 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.

[14:12]  ¹⁴³⁵ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹⁴³⁶ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹⁴³⁷ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ¹⁴³⁸ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁴³⁹ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁴⁴⁰ tn Or “oxen.”

[14:13]  ¹⁴⁴¹ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ¹⁴⁴² tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ¹⁴⁴³ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ¹⁴⁴⁴ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ¹⁴⁴⁵ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ¹⁴⁴⁶ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ¹⁴⁴⁷ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

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

[14:15]  ¹⁴⁴⁸ 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]  ¹⁴⁴⁹ 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]  ¹⁴⁵⁰ 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]  ¹⁴⁵¹ 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.

[14:16]  ¹⁴⁵² tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ¹⁴⁵³ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁴⁵⁴ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ¹⁴⁵⁵ 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]  ¹⁴⁵⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁴⁵⁷ 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]  ¹⁴⁵⁸ 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).

[14:18]  ¹⁴⁵⁹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ¹⁴⁶⁰ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ¹⁴⁶¹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ¹⁴⁶² sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ¹⁴⁶³ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ¹⁴⁶⁴ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ¹⁴⁶⁵ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁴⁶⁶ tn Grk “And on.” 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.

[14:20]  ¹⁴⁶⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ¹⁴⁶⁸ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ¹⁴⁶⁹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ¹⁴⁷⁰ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:22]  ¹⁴⁷¹ 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]  ¹⁴⁷² 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]  ¹⁴⁷³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁴⁷⁴ tn Or “sufferings.”

[14:23]  ¹⁴⁷⁵ sn Appointed elders. See Acts 20:17.

[14:23]  ¹⁴⁷⁶ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ¹⁴⁷⁷ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ¹⁴⁷⁸ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ¹⁴⁷⁹ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ¹⁴⁸⁰ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ¹⁴⁸¹ tn Or “message.”

[14:25]  ¹⁴⁸² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ¹⁴⁸³ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ¹⁴⁸⁴ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ¹⁴⁸⁵ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹⁴⁸⁶ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ¹⁴⁸⁷ tn Or “announced.”

[14:27]  ¹⁴⁸⁸ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁴⁸⁹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ¹⁴⁹⁰ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ¹⁴⁹¹ tn Grk “no little (time)” (an idiom).

[15:1]  ¹⁴⁹² sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹⁴⁹³ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

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

[15:2]  ¹⁴⁹⁴ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁴⁹⁵ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁴⁹⁶ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁴⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁴⁹⁸ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ¹⁴⁹⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁵⁰⁰ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁵⁰¹ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ¹⁵⁰² tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁵⁰³ tn Or “announced.”

[15:4]  ¹⁵⁰⁴ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ¹⁵⁰⁵ sn See the note on Pharisee in 5:34.

[15:5]  ¹⁵⁰⁶ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ¹⁵⁰⁷ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹⁵⁰⁸ tn Or “keep.”

[15:6]  ¹⁵⁰⁹ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ¹⁵¹⁰ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁵¹¹ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁵¹² sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁵¹³ tn Or “word.”

[15:7]  ¹⁵¹⁴ tn Or “of the good news.”

[15:7]  ¹⁵¹⁵ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ¹⁵¹⁶ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁵¹⁷ tn Or “has borne witness.”

[15:8]  ¹⁵¹⁸ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ¹⁵¹⁹ 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]  ¹⁵²⁰ tn Or “purifying.”

[15:10]  ¹⁵²¹ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁵²² sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁵²³ tn Or “forefathers”; Grk “fathers.”

[15:11]  ¹⁵²⁴ tn Or “by.”

[15:11]  ¹⁵²⁵ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[15:12]  ¹⁵²⁶ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹⁵²⁷ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ¹⁵²⁸ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ¹⁵²⁹ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ¹⁵³⁰ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ¹⁵³¹ tn Or “reported,” “described.”

[15:14]  ¹⁵³² tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ¹⁵³³ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ¹⁵³⁴ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ¹⁵³⁵ tn Grk “And the.” 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.

[15:15]  ¹⁵³⁶ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ¹⁵³⁷ tn Grk “After these things.”

[15:16]  ¹⁵³⁸ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹⁵³⁹ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁵⁴⁰ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ¹⁵⁴¹ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹⁵⁴² tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁵⁴³ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ¹⁵⁴⁴ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁵⁴⁵ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ¹⁵⁴⁶ 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]  ¹⁵⁴⁷ sn An allusion to Isa 45:21.

[15:19]  ¹⁵⁴⁸ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ¹⁵⁴⁹ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹⁵⁵⁰ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ¹⁵⁵¹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁵⁵² tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ¹⁵⁵³ tn Or “polluted.”

[15:20]  ¹⁵⁵⁴ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ¹⁵⁵⁵ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁵⁵⁶ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ¹⁵⁵⁷ sn See the note on synagogue in 6:9.

[15:22]  ¹⁵⁵⁸ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ¹⁵⁵⁹ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁵⁶⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[15:23]  ¹⁵⁶¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹⁵⁶² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ¹⁵⁶³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁵⁶⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁵⁶⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁵⁶⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:24]  ¹⁵⁶⁷ 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]  ¹⁵⁶⁸ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁵⁶⁹ tn Grk “souls.”

[15:24]  ¹⁵⁷⁰ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ¹⁵⁷¹ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ¹⁵⁷² tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ¹⁵⁷³ 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]  ¹⁵⁷⁴ 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]  ¹⁵⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ¹⁵⁷⁶ tn This verb has been translated as an epistolary aorist.

[15:27]  ¹⁵⁷⁷ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ¹⁵⁷⁸ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ¹⁵⁷⁹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ¹⁵⁸⁰ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ¹⁵⁸¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁵⁸² tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ¹⁵⁸³ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁵⁸⁴ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁵⁸⁵ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ¹⁵⁸⁶ tn Or “sent away.”

[15:30]  ¹⁵⁸⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹⁵⁸⁸ tn Or “congregation” (referring to the group of believers).

[15:31]  ¹⁵⁸⁹ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ¹⁵⁹⁰ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ¹⁵⁹¹ tn Or “at its encouraging message.”

[15:32]  ¹⁵⁹² tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ¹⁵⁹³ tn Grk “And after.” 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.

[15:33]  ¹⁵⁹⁴ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ¹⁵⁹⁵ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ¹⁵⁹⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ¹⁵⁹⁷ sn This is a parenthetical note by the author.

[15:35]  ¹⁵⁹⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  ¹⁵⁹⁹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ¹⁶⁰⁰ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ¹⁶⁰¹ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ¹⁶⁰² tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁶⁰³ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ¹⁶⁰⁴ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ¹⁶⁰⁵ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ¹⁶⁰⁶ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ¹⁶⁰⁷ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ¹⁶⁰⁸ 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]  ¹⁶⁰⁹ 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),.

[15:41]  ¹⁶¹⁰ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ¹⁶¹¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹⁶¹² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹⁶¹³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ¹⁶¹⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ¹⁶¹⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ¹⁶¹⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ¹⁶¹⁷ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ¹⁶¹⁸ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ¹⁶¹⁹ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ¹⁶²⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹⁶²¹ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹⁶²² tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹⁶²³ tn Or “who lived in the area.”

[16:3]  ¹⁶²⁴ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:4]  ¹⁶²⁵ tn Or “cities.”

[16:4]  ¹⁶²⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁶²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁶²⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁶²⁹ tn Or “observe” or “follow.”

[16:5]  ¹⁶³⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ¹⁶³¹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ¹⁶³² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ¹⁶³³ tn Or “forbidden.”

[16:6]  ¹⁶³⁴ tn Or “word.”

[16:6]  ¹⁶³⁵ 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.

[16:7]  ¹⁶³⁶ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁶³⁷ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁶³⁸ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁶³⁹ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹⁶⁴⁰ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:8]  ¹⁶⁴¹ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ¹⁶⁴² sn Mysia was a province in northwest Asia Minor.

[16:8]  ¹⁶⁴³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ¹⁶⁴⁴ tn Grk “And a.” 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.

[16:9]  ¹⁶⁴⁵ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹⁶⁴⁶ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹⁶⁴⁷ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹⁶⁴⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁶⁴⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹⁶⁵⁰ tn Grk “sought.”

[16:10]  ¹⁶⁵¹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁶⁵² tn Or “summoned.”

[16:11]  ¹⁶⁵³ 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.”

[16:11]  ¹⁶⁵⁴ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ¹⁶⁵⁵ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ¹⁶⁵⁶ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ¹⁶⁵⁷ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ¹⁶⁵⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ¹⁶⁵⁹ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ¹⁶⁶⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ¹⁶⁶¹ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ¹⁶⁶² tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹⁶⁶³ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁶⁶⁴ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹⁶⁶⁵ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ¹⁶⁶⁶ tn Grk “And a.” 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.

[16:14]  ¹⁶⁶⁷ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ¹⁶⁶⁸ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ¹⁶⁶⁹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ¹⁶⁷⁰ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ¹⁶⁷¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁶⁷² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁶⁷³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁶⁷⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ¹⁶⁷⁵ tn Grk “Now it happened that.” 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.

[16:16]  ¹⁶⁷⁶ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ¹⁶⁷⁷ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ¹⁶⁷⁸ tn Or “masters.”

[16:16]  ¹⁶⁷⁹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ¹⁶⁸⁰ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ¹⁶⁸¹ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ¹⁶⁸² tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ¹⁶⁸³ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:18]  ¹⁶⁸⁴ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹⁶⁸⁵ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁶⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁶⁸⁷ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:19]  ¹⁶⁸⁸ tn Or “masters.”

[16:19]  ¹⁶⁸⁹ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ¹⁶⁹⁰ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ¹⁶⁹¹ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ¹⁶⁹² 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]  ¹⁶⁹³ 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]  ¹⁶⁹⁴ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ¹⁶⁹⁵ 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.

[16:21]  ¹⁶⁹⁶ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ¹⁶⁹⁷ tn Or “acknowledge.”

[16:21]  ¹⁶⁹⁸ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ¹⁶⁹⁹ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ¹⁷⁰⁰ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹⁷⁰¹ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹⁷⁰² tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹⁷⁰³ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ¹⁷⁰⁴ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ¹⁷⁰⁵ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ¹⁷⁰⁶ tn Or “prison.”

[16:24]  ¹⁷⁰⁷ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:25]  ¹⁷⁰⁸ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ¹⁷⁰⁹ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ¹⁷¹⁰ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ¹⁷¹¹ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:27]  ¹⁷¹² 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]  ¹⁷¹³ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹⁷¹⁴ 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]  ¹⁷¹⁵ tn Or “thought.”

[16:28]  ¹⁷¹⁶ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ¹⁷¹⁷ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ¹⁷¹⁸ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ¹⁷¹⁹ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[16:30]  ¹⁷²⁰ 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]  ¹⁷²¹ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ¹⁷²² tn Grk “said.”

[16:31]  ¹⁷²³ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹⁷²⁴ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹⁷²⁵ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹⁷²⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ¹⁷²⁷ tn Grk “And at.” 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.

[16:33]  ¹⁷²⁸ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁷²⁹ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁷³⁰ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁷³¹ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁷³² tn Or “immediately.”

[16:34]  ¹⁷³³ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁷³⁴ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁷³⁵ tn Or “he was overjoyed.”

[16:34]  ¹⁷³⁶ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁷³⁷ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[16:35]  ¹⁷³⁸ 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]  ¹⁷³⁹ 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]  ¹⁷⁴⁰ 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.”

[16:36]  ¹⁷⁴¹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ¹⁷⁴² tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ¹⁷⁴³ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹⁷⁴⁴ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ¹⁷⁴⁵ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹⁷⁴⁶ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ¹⁷⁴⁷ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ¹⁷⁴⁸ tn The word “us” 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.

[16:37]  ¹⁷⁴⁹ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁷⁵⁰ tn Grk “But they.”

[16:37]  ¹⁷⁵¹ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[16:38]  ¹⁷⁵² tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ¹⁷⁵³ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ¹⁷⁵⁴ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ¹⁷⁵⁵ tn Grk “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.

[16:39]  ¹⁷⁵⁶ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[16:40]  ¹⁷⁵⁷ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ¹⁷⁵⁸ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹⁷⁵⁹ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁷⁶⁰ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁷⁶¹ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹⁷⁶² sn See the note on synagogue in 6:9.

[17:2]  ¹⁷⁶³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁷⁶⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ¹⁷⁶⁵ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹⁷⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁷⁶⁷ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁷⁶⁸ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁷⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:4]  ¹⁷⁷⁰ tn Or “convinced.”

[17:4]  ¹⁷⁷¹ tn Or “a large crowd.”

[17:4]  ¹⁷⁷² tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹⁷⁷³ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ¹⁷⁷⁴ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁷⁷⁵ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁷⁷⁶ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁷⁷⁷ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ¹⁷⁷⁸ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ¹⁷⁷⁹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ¹⁷⁸⁰ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ¹⁷⁸¹ 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]  ¹⁷⁸² 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]  ¹⁷⁸³ 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]  ¹⁷⁸⁴ 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.

[17:7]  ¹⁷⁸⁵ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹⁷⁸⁶ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹⁷⁸⁷ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹⁷⁸⁸ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹⁷⁸⁹ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ¹⁷⁹⁰ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ¹⁷⁹¹ 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.’”

[17:9]  ¹⁷⁹² tn Grk “And after.” 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.

[17:9]  ¹⁷⁹³ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ¹⁷⁹⁴ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ¹⁷⁹⁵ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹⁷⁹⁶ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁷⁹⁷ sn See the note on synagogue in 6:9.

[17:11]  ¹⁷⁹⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ¹⁷⁹⁹ 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]  ¹⁸⁰⁰ 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]  ¹⁸⁰¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹⁸⁰² 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]  ¹⁸⁰³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹⁸⁰⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ¹⁸⁰⁵ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ¹⁸⁰⁶ tn Or “respected.”

[17:13]  ¹⁸⁰⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁸⁰⁸ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁸⁰⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁸¹⁰ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ¹⁸¹¹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ¹⁸¹² tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹⁸¹³ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ¹⁸¹⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹⁸¹⁵ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ¹⁸¹⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹⁸¹⁷ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ¹⁸¹⁸ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ¹⁸¹⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁸²⁰ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁸²¹ sn See the note on synagogue in 6:9.

[17:17]  ¹⁸²² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ¹⁸²³ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹⁸²⁴ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹⁸²⁵ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁸²⁶ tn Grk “saying.”

[17:18]  ¹⁸²⁷ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹⁸²⁸ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹⁸²⁹ sn This is a parenthetical note by the author.

[17:19]  ¹⁸³⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁸³¹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ¹⁸³² tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ¹⁸³³ 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.

[17:21]  ¹⁸³⁴ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹⁸³⁵ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹⁸³⁶ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ¹⁸³⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁸³⁸ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁸³⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ¹⁸⁴⁰ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁸⁴¹ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁸⁴² tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ¹⁸⁴³ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁸⁴⁴ 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]  ¹⁸⁴⁵ 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.

[17:25]  ¹⁸⁴⁶ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁸⁴⁷ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ¹⁸⁴⁸ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ¹⁸⁴⁹ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ¹⁸⁵⁰ tn Grk “to live over all the face of the earth.”

[17:26]  ¹⁸⁵¹ 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]  ¹⁸⁵² tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ¹⁸⁵³ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹⁸⁵⁴ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹⁸⁵⁵ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ¹⁸⁵⁶ 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]  ¹⁸⁵⁷ 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.

[17:29]  ¹⁸⁵⁸ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ¹⁸⁵⁹ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ¹⁸⁶⁰ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ¹⁸⁶¹ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ¹⁸⁶² tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ¹⁸⁶³ tn Or “has deliberately paid no attention to.”

[17:30]  ¹⁸⁶⁴ tn Or “times when people did not know.”

[17:30]  ¹⁸⁶⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹⁸⁶⁶ 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]  ¹⁸⁶⁷ tn Or “fixed.”

[17:31]  ¹⁸⁶⁸ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁸⁶⁹ 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]  ¹⁸⁷⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ¹⁸⁷¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ¹⁸⁷² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ¹⁸⁷³ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ¹⁸⁷⁴ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹⁸⁷⁵ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹⁸⁷⁶ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹⁸⁷⁷ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹⁸⁷⁸ tn Grk “and a woman”; but 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.

[19:6]  ¹⁸⁷⁹ tn Or “laid.”

[19:6]  ¹⁸⁸⁰ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ¹⁸⁸¹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹⁸⁸² tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.