Kisah Para Rasul 8:29

8:29 Then the Spirit said to Philip, “Go over and join this chariot.”

Kisah Para Rasul 8:39

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 ¹  went on his way rejoicing. ² 

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ³  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 10:44-47

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁴  all those who heard the message. ⁵  10:45 The ⁶  circumcised believers ⁷  who had accompanied Peter were greatly astonished ⁸  that ⁹  the gift of the Holy Spirit ¹⁰  had been poured out ¹¹  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ¹²  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, ¹³  can he?” ¹⁴ 

Kisah Para Rasul 11:1--16:40

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 ¹⁵  the word of God. ¹⁶  11:2 So when Peter went up to Jerusalem, ¹⁷  the circumcised believers ¹⁸  took issue with ¹⁹  him, 11:3 saying, “You went to ²⁰  uncircumcised men and shared a meal with ²¹  them.” 11:4 But Peter began and explained it to them point by point, ²²  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ²³  an object something like a large sheet descending, ²⁴  being let down from heaven ²⁵  by its four corners, and it came to me. 11:6 As I stared ²⁶  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ²⁷  and wild birds. ²⁸  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ²⁹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ³⁰  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 ³¹  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ³²  three men sent to me from Caesarea ³³  approached ³⁴  the house where we were staying. ³⁵  11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁶  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 ³⁷  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 ³⁸  them just as he did ³⁹  on us at the beginning. ⁴⁰  11:16 And I remembered the word of the Lord, ⁴¹  as he used to say, ⁴²  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁴³  11:17 Therefore if God ⁴⁴  gave them the same gift ⁴⁵  as he also gave us after believing ⁴⁶  in the Lord Jesus Christ, ⁴⁷  who was I to hinder ⁴⁸  God?” 11:18 When they heard this, ⁴⁹  they ceased their objections ⁵⁰  and praised ⁵¹  God, saying, “So then, God has granted the repentance ⁵²  that leads to life even to the Gentiles.” ⁵³ 

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁵⁴  went as far as ⁵⁵  Phoenicia, ⁵⁶  Cyprus, ⁵⁷  and Antioch, ⁵⁸  speaking the message ⁵⁹  to no one but Jews. 11:20 But there were some men from Cyprus ⁶⁰  and Cyrene ⁶¹  among them who came ⁶²  to Antioch ⁶³  and began to speak to the Greeks ⁶⁴  too, proclaiming the good news of the Lord Jesus. 11:21 The ⁶⁵  hand of the Lord was with them, and a great number who believed ⁶⁶  turned ⁶⁷  to the Lord. 11:22 A report ⁶⁸  about them came to the attention ⁶⁹  of the church in Jerusalem, ⁷⁰  and they sent Barnabas ⁷¹  to Antioch. ⁷²  11:23 When ⁷³  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁷⁴  to the Lord with devoted hearts, ⁷⁵  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ⁷⁶  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. ⁷⁷  So ⁷⁸  for a whole year Barnabas and Saul ⁷⁹  met with the church and taught a significant number of people. ⁸⁰  Now it was in Antioch ⁸¹  that the disciples were first called Christians. ⁸² 

Famine Relief for Judea

11:27 At that time ⁸³  some ⁸⁴  prophets ⁸⁵  came down ⁸⁶  from Jerusalem ⁸⁷  to Antioch. ⁸⁸  11:28 One of them, named Agabus, got up ⁸⁹  and predicted ⁹⁰  by the Spirit that a severe ⁹¹  famine ⁹²  was about to come over the whole inhabited world. ⁹³  (This ⁹⁴  took place during the reign of Claudius.) ⁹⁵  11:29 So the disciples, each in accordance with his financial ability, ⁹⁶  decided ⁹⁷  to send relief ⁹⁸  to the brothers living in Judea. 11:30 They did so, ⁹⁹  sending their financial aid ¹⁰⁰  to the elders by Barnabas and Saul.

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹⁰¹  laid hands on ¹⁰²  some from the church to harm them. ¹⁰³  12:2 He had James, the brother of John, executed with a sword. ¹⁰⁴  12:3 When he saw that this pleased the Jews, ¹⁰⁵  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁰⁶  12:4 When he had seized him, he put him in prison, handing him over to four squads ¹⁰⁷  of soldiers to guard him. Herod ¹⁰⁸  planned ¹⁰⁹  to bring him out for public trial ¹¹⁰  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ¹¹¹  praying to God for him. ¹¹²  12:6 On that very night before Herod was going to bring him out for trial, ¹¹³  Peter was sleeping between two soldiers, bound with two chains, while ¹¹⁴  guards in front of the door were keeping watch ¹¹⁵  over the prison. 12:7 Suddenly ¹¹⁶  an angel of the Lord ¹¹⁷  appeared, and a light shone in the prison cell. He struck ¹¹⁸  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹¹⁹  wrists. ¹²⁰  12:8 The angel said to him, “Fasten your belt ¹²¹  and put on your sandals.” Peter ¹²²  did so. Then the angel ¹²³  said to him, “Put on your cloak ¹²⁴  and follow me.” 12:9 Peter ¹²⁵  went out ¹²⁶  and followed him; ¹²⁷  he did not realize that what was happening through the angel was real, ¹²⁸  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ¹²⁹  they came to the iron ¹³⁰  gate leading into the city. It ¹³¹  opened for them by itself, ¹³²  and they went outside and walked down one narrow street, ¹³³  when at once the angel left him. 12:11 When ¹³⁴  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹³⁵  me from the hand ¹³⁶  of Herod ¹³⁷  and from everything the Jewish people ¹³⁸  were expecting to happen.”

12:12 When Peter ¹³⁹  realized this, he went to the house of Mary, the mother of John Mark, ¹⁴⁰  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. ¹⁴¹  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹⁴²  them ¹⁴³  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ¹⁴⁴  But she kept insisting that it was Peter, ¹⁴⁵  and they kept saying, ¹⁴⁶  “It is his angel!” ¹⁴⁷  12:16 Now Peter continued knocking, and when they opened the door ¹⁴⁸  and saw him, they were greatly astonished. ¹⁴⁹  12:17 He motioned to them ¹⁵⁰  with his hand to be quiet and then related ¹⁵¹  how the Lord had brought ¹⁵²  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹⁵³ 

12:18 At daybreak ¹⁵⁴  there was great consternation ¹⁵⁵  among the soldiers over what had become of Peter. 12:19 When Herod ¹⁵⁶  had searched ¹⁵⁷  for him and did not find him, he questioned ¹⁵⁸  the guards and commanded that they be led away to execution. ¹⁵⁹  Then ¹⁶⁰  Herod ¹⁶¹  went down from Judea to Caesarea ¹⁶²  and stayed there.

12:20 Now Herod ¹⁶³  was having an angry quarrel ¹⁶⁴  with the people of Tyre ¹⁶⁵  and Sidon. ¹⁶⁶  So they joined together ¹⁶⁷  and presented themselves before him. And after convincing ¹⁶⁸  Blastus, the king’s personal assistant, ¹⁶⁹  to help them, ¹⁷⁰  they asked for peace, ¹⁷¹  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ¹⁷²  put on his royal robes, ¹⁷³  sat down on the judgment seat, ¹⁷⁴  and made a speech ¹⁷⁵  to them. 12:22 But the crowd ¹⁷⁶  began to shout, ¹⁷⁷  “The voice of a god, ¹⁷⁸  and not of a man!” 12:23 Immediately an angel of the Lord ¹⁷⁹  struck ¹⁸⁰  Herod ¹⁸¹  down because he did not give the glory to God, and he was eaten by worms and died. ¹⁸²  12:24 But the word of God ¹⁸³  kept on increasing ¹⁸⁴  and multiplying.

12:25 So Barnabas and Saul returned to ¹⁸⁵  Jerusalem ¹⁸⁶  when they had completed ¹⁸⁷  their mission, ¹⁸⁸  bringing along with them John Mark. ¹⁸⁹ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹⁹⁰  Barnabas, Simeon called Niger, ¹⁹¹  Lucius the Cyrenian, ¹⁹²  Manaen (a close friend of Herod ¹⁹³  the tetrarch ¹⁹⁴  from childhood ¹⁹⁵ ) and Saul. 13:2 While they were serving ¹⁹⁶  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁹⁷  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹⁹⁸  and ¹⁹⁹  prayed and placed their hands ²⁰⁰  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ²⁰¹  sent out by the Holy Spirit, went down to Seleucia, ²⁰²  and from there they sailed to Cyprus. ²⁰³  13:5 When ²⁰⁴  they arrived ²⁰⁵  in Salamis, ²⁰⁶  they began to proclaim ²⁰⁷  the word of God in the Jewish synagogues. ²⁰⁸  (Now they also had John ²⁰⁹  as their assistant.) ²¹⁰  13:6 When they had crossed over ²¹¹  the whole island as far as Paphos, ²¹²  they found a magician, a Jewish false prophet named Bar-Jesus, ²¹³  13:7 who was with the proconsul ²¹⁴  Sergius Paulus, an intelligent man. The proconsul ²¹⁵  summoned ²¹⁶  Barnabas and Saul and wanted to hear ²¹⁷  the word of God. 13:8 But the magician Elymas ²¹⁸  (for that is the way his name is translated) ²¹⁹  opposed them, trying to turn the proconsul ²²⁰  away from the faith. 13:9 But Saul (also known as Paul), ²²¹  filled with the Holy Spirit, ²²²  stared straight ²²³  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²²⁴  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²²⁵  13:11 Now ²²⁶  look, the hand of the Lord is against ²²⁷  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²²⁸  and darkness came over ²²⁹  him, and he went around seeking people ²³⁰  to lead him by the hand. 13:12 Then when the proconsul ²³¹  saw what had happened, he believed, ²³²  because he was greatly astounded ²³³  at the teaching about ²³⁴  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ²³⁵  from Paphos ²³⁶  and came to Perga ²³⁷  in Pamphylia, ²³⁸  but John ²³⁹  left them and returned to Jerusalem. ²⁴⁰  13:14 Moving on from ²⁴¹  Perga, ²⁴²  they arrived at Pisidian Antioch, ²⁴³  and on the Sabbath day they went into ²⁴⁴  the synagogue ²⁴⁵  and sat down. 13:15 After the reading from the law and the prophets, ²⁴⁶  the leaders of the synagogue ²⁴⁷  sent them a message, ²⁴⁸  saying, “Brothers, ²⁴⁹  if you have any message ²⁵⁰  of exhortation ²⁵¹  for the people, speak it.” ²⁵²  13:16 So Paul stood up, ²⁵³  gestured ²⁵⁴  with his hand and said,

“Men of Israel, ²⁵⁵  and you Gentiles who fear God, ²⁵⁶  listen: 13:17 The God of this people Israel ²⁵⁷  chose our ancestors ²⁵⁸  and made the people great ²⁵⁹  during their stay as foreigners ²⁶⁰  in the country ²⁶¹  of Egypt, and with uplifted arm ²⁶²  he led them out of it. 13:18 For ²⁶³  a period of about forty years he put up with ²⁶⁴  them in the wilderness. ²⁶⁵  13:19 After ²⁶⁶  he had destroyed ²⁶⁷  seven nations ²⁶⁸  in the land of Canaan, he gave his people their land as an inheritance. ²⁶⁹  13:20 All this took ²⁷⁰  about four hundred fifty years. After this ²⁷¹  he gave them judges until the time of ²⁷²  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 ²⁷³  forty years. 13:22 After removing him, God ²⁷⁴  raised up ²⁷⁵  David their king. He testified about him: ²⁷⁶  ‘I have found David ²⁷⁷  the son of Jesse to be a man after my heart, ²⁷⁸  who will accomplish everything I want him to do.’ ²⁷⁹  13:23 From the descendants ²⁸⁰  of this man ²⁸¹  God brought to Israel a Savior, Jesus, just as he promised. ²⁸²  13:24 Before ²⁸³  Jesus ²⁸⁴  arrived, John ²⁸⁵  had proclaimed a baptism for repentance ²⁸⁶  to all the people of Israel. 13:25 But while John was completing his mission, ²⁸⁷  he said repeatedly, ²⁸⁸  ‘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!’ ²⁸⁹  13:26 Brothers, ²⁹⁰  descendants ²⁹¹  of Abraham’s family, ²⁹²  and those Gentiles among you who fear God, ²⁹³  the message ²⁹⁴  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁹⁵  him, ²⁹⁶  and they fulfilled the sayings ²⁹⁷  of the prophets that are read every Sabbath by condemning ²⁹⁸  him. ²⁹⁹  13:28 Though ³⁰⁰  they found ³⁰¹  no basis ³⁰²  for a death sentence, ³⁰³  they asked Pilate to have him executed. 13:29 When they had accomplished ³⁰⁴  everything that was written ³⁰⁵  about him, they took him down ³⁰⁶  from the cross ³⁰⁷  and placed him ³⁰⁸  in a tomb. 13:30 But God raised ³⁰⁹  him from the dead, 13:31 and ³¹⁰  for many days he appeared to those who had accompanied ³¹¹  him from Galilee to Jerusalem. These ³¹²  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ³¹³  13:33 that this promise ³¹⁴  God has fulfilled to us, their children, by raising ³¹⁵  Jesus, as also it is written in the second psalm, ‘You are my Son; ³¹⁶  today I have fathered you.’ ³¹⁷  13:34 But regarding the fact that he has raised Jesus ³¹⁸  from the dead, never ³¹⁹  again to be ³²⁰  in a state of decay, God ³²¹  has spoken in this way: ‘I will give you ³²²  the holy and trustworthy promises ³²³  made to David.’ ³²⁴  13:35 Therefore he also says in another psalm, ³²⁵  ‘You will not permit your Holy One ³²⁶  to experience ³²⁷  decay.’ ³²⁸  13:36 For David, after he had served ³²⁹  God’s purpose in his own generation, died, ³³⁰  was buried with his ancestors, ³³¹  and experienced ³³²  decay, 13:37 but the one ³³³  whom God raised up did not experience ³³⁴  decay. 13:38 Therefore let it be known to you, brothers, that through this one ³³⁵  forgiveness of sins is proclaimed to you, 13:39 and by this one ³³⁶  everyone who believes is justified ³³⁷  from everything from which the law of Moses could not justify ³³⁸  you. ³³⁹  13:40 Watch out, ³⁴⁰  then, that what is spoken about by ³⁴¹  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ³⁴² 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ³⁴³ 

13:42 As Paul and Barnabas ³⁴⁴  were going out, ³⁴⁵  the people ³⁴⁶  were urging ³⁴⁷  them to speak about these things ³⁴⁸  on the next Sabbath. 13:43 When the meeting of the synagogue ³⁴⁹  had broken up, ³⁵⁰  many of the Jews and God-fearing proselytes ³⁵¹  followed Paul and Barnabas, who were speaking with them and were persuading ³⁵²  them ³⁵³  to continue ³⁵⁴  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ³⁵⁵  13:45 But when the Jews saw the crowds, they were filled with jealousy, ³⁵⁶  and they began to contradict ³⁵⁷  what Paul was saying ³⁵⁸  by reviling him. ³⁵⁹  13:46 Both Paul and Barnabas replied courageously, ³⁶⁰  “It was necessary to speak the word of God ³⁶¹  to you first. Since you reject it and do not consider yourselves worthy ³⁶²  of eternal life, we ³⁶³  are turning to the Gentiles. ³⁶⁴  13:47 For this ³⁶⁵  is what the Lord has commanded us: ‘I have appointed ³⁶⁶  you to be a light ³⁶⁷  for the Gentiles, to bring salvation ³⁶⁸  to the ends of the earth.’” ³⁶⁹  13:48 When the Gentiles heard this, they began to rejoice ³⁷⁰  and praise ³⁷¹  the word of the Lord, and all who had been appointed for eternal life ³⁷²  believed. 13:49 So the word of the Lord was spreading ³⁷³  through the entire region. 13:50 But the Jews incited ³⁷⁴  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 ³⁷⁵  of their region. 13:51 So after they shook ³⁷⁶  the dust off their feet ³⁷⁷  in protest against them, they went to Iconium. ³⁷⁸  13:52 And the disciples were filled with joy ³⁷⁹  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ³⁸⁰  when Paul and Barnabas ³⁸¹  went into the Jewish synagogue ³⁸²  and spoke in such a way that a large group ³⁸³  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ³⁸⁴  stirred up the Gentiles and poisoned their minds ³⁸⁵  against the brothers. 14:3 So they stayed there ³⁸⁶  for a considerable time, speaking out courageously for the Lord, who testified ³⁸⁷  to the message ³⁸⁸  of his grace, granting miraculous signs ³⁸⁹  and wonders to be performed through their hands. 14:4 But the population ³⁹⁰  of the city was divided; some ³⁹¹  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ³⁹²  an attempt to mistreat ³⁹³  them and stone them, ³⁹⁴  14:6 Paul and Barnabas ³⁹⁵  learned about it ³⁹⁶  and fled to the Lycaonian cities of Lystra ³⁹⁷  and Derbe ³⁹⁸  and the surrounding region. 14:7 There ³⁹⁹  they continued to proclaim ⁴⁰⁰  the good news.

Paul and Barnabas at Lystra

14:8 In ⁴⁰¹  Lystra ⁴⁰²  sat a man who could not use his feet, ⁴⁰³  lame from birth, ⁴⁰⁴  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ⁴⁰⁵  stared ⁴⁰⁶  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ⁴⁰⁷  And the man ⁴⁰⁸  leaped up and began walking. ⁴⁰⁹  14:11 So when the crowds saw what Paul had done, they shouted ⁴¹⁰  in the Lycaonian language, ⁴¹¹  “The gods have come down to us in human form!” ⁴¹²  14:12 They began to call ⁴¹³  Barnabas Zeus ⁴¹⁴  and Paul Hermes, ⁴¹⁵  because he was the chief speaker. 14:13 The priest of the temple ⁴¹⁶  of Zeus, ⁴¹⁷  located just outside the city, brought bulls ⁴¹⁸  and garlands ⁴¹⁹  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁴²⁰  14:14 But when the apostles ⁴²¹  Barnabas and Paul heard about ⁴²²  it, they tore ⁴²³  their clothes and rushed out ⁴²⁴  into the crowd, shouting, ⁴²⁵  14:15 “Men, why are you doing these things? We too are men, with human natures ⁴²⁶  just like you! We are proclaiming the good news to you, so that you should turn ⁴²⁷  from these worthless ⁴²⁸  things to the living God, who made the heaven, the earth, ⁴²⁹  the sea, and everything that is in them. 14:16 In ⁴³⁰  past ⁴³¹  generations he allowed all the nations ⁴³²  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ⁴³³  by giving you rain from heaven ⁴³⁴  and fruitful seasons, satisfying you ⁴³⁵  with food and your hearts with joy.” ⁴³⁶  14:18 Even by saying ⁴³⁷  these things, they scarcely persuaded ⁴³⁸  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ⁴³⁹  and Iconium, ⁴⁴⁰  and after winning ⁴⁴¹  the crowds over, they stoned ⁴⁴²  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 ⁴⁴³  into the city. On ⁴⁴⁴  the next day he left with Barnabas for Derbe. ⁴⁴⁵ 

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, ⁴⁴⁶  to Iconium, ⁴⁴⁷  and to Antioch. ⁴⁴⁸  14:22 They strengthened ⁴⁴⁹  the souls of the disciples and encouraged them to continue ⁴⁵⁰  in the faith, saying, “We must enter the kingdom ⁴⁵¹  of God through many persecutions.” ⁴⁵²  14:23 When they had appointed elders ⁴⁵³  for them in the various churches, ⁴⁵⁴  with prayer and fasting ⁴⁵⁵  they entrusted them to the protection ⁴⁵⁶  of the Lord in whom they had believed. 14:24 Then they passed through ⁴⁵⁷  Pisidia and came into Pamphylia, ⁴⁵⁸  14:25 and when they had spoken the word ⁴⁵⁹  in Perga, ⁴⁶⁰  they went down to Attalia. ⁴⁶¹  14:26 From there they sailed back to Antioch, ⁴⁶²  where they had been commended ⁴⁶³  to the grace of God for the work they had now completed. ⁴⁶⁴  14:27 When they arrived and gathered the church together, they reported ⁴⁶⁵  all the things God ⁴⁶⁶  had done with them, and that he had opened a door ⁴⁶⁷  of faith for the Gentiles. 14:28 So they spent ⁴⁶⁸  considerable ⁴⁶⁹  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ⁴⁷⁰  and began to teach the brothers, “Unless you are circumcised ⁴⁷¹  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ⁴⁷²  with them, the church ⁴⁷³  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴⁷⁴  the apostles and elders in Jerusalem ⁴⁷⁵  about this point of disagreement. ⁴⁷⁶  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁴⁷⁷  and Samaria, they were relating at length ⁴⁷⁸  the conversion of the Gentiles and bringing great joy ⁴⁷⁹  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ⁴⁸⁰  by the church and the apostles and the elders, and they reported ⁴⁸¹  all the things God had done with them. ⁴⁸²  15:5 But some from the religious party of the Pharisees ⁴⁸³  who had believed stood up and said, “It is necessary ⁴⁸⁴  to circumcise the Gentiles ⁴⁸⁵  and to order them to observe ⁴⁸⁶  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ⁴⁸⁷  about this matter. 15:7 After there had been much debate, ⁴⁸⁸  Peter stood up and said to them, “Brothers, you know that some time ago ⁴⁸⁹  God chose ⁴⁹⁰  me to preach to the Gentiles so they would hear the message ⁴⁹¹  of the gospel ⁴⁹²  and believe. ⁴⁹³  15:8 And God, who knows the heart, ⁴⁹⁴  has testified ⁴⁹⁵  to them by giving them the Holy Spirit just as he did to us, ⁴⁹⁶  15:9 and he made no distinction ⁴⁹⁷  between them and us, cleansing ⁴⁹⁸  their hearts by faith. 15:10 So now why are you putting God to the test ⁴⁹⁹  by placing on the neck of the disciples a yoke ⁵⁰⁰  that neither our ancestors ⁵⁰¹  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ⁵⁰²  the grace of the Lord Jesus, in the same way as they are.” ⁵⁰³ 

15:12 The whole group kept quiet ⁵⁰⁴  and listened to Barnabas and Paul while they explained all the miraculous signs ⁵⁰⁵  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ⁵⁰⁶  James replied, ⁵⁰⁷  “Brothers, listen to me. 15:14 Simeon ⁵⁰⁸  has explained ⁵⁰⁹  how God first concerned himself ⁵¹⁰  to select ⁵¹¹  from among the Gentiles ⁵¹²  a people for his name. 15:15 The ⁵¹³  words of the prophets agree ⁵¹⁴  with this, as it is written,

15:16 ‘After this ⁵¹⁵  I ⁵¹⁶  will return,

and I will rebuild the fallen tent ⁵¹⁷  of David;

I will rebuild its ruins and restore ⁵¹⁸  it,

15:17 so that the rest of humanity ⁵¹⁹  may seek the Lord,

namely, ⁵²⁰  all the Gentiles ⁵²¹  I have called to be my own,’ ⁵²²  says the Lord, ⁵²³  who makes these things 15:18 known ⁵²⁴  from long ago. ⁵²⁵ 

15:19 “Therefore I conclude ⁵²⁶  that we should not cause extra difficulty ⁵²⁷  for those among the Gentiles ⁵²⁸  who are turning to God, 15:20 but that we should write them a letter ⁵²⁹  telling them to abstain ⁵³⁰  from things defiled ⁵³¹  by idols and from sexual immorality and from what has been strangled ⁵³²  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ⁵³³  because he is read aloud ⁵³⁴  in the synagogues ⁵³⁵  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ⁵³⁶  to send men chosen from among them, Judas called Barsabbas and Silas, ⁵³⁷  leaders among the brothers, to Antioch ⁵³⁸  with Paul and Barnabas. 15:23 They sent this letter with them: ⁵³⁹ 

From the apostles ⁵⁴⁰  and elders, your brothers, ⁵⁴¹  to the Gentile brothers and sisters ⁵⁴²  in Antioch, ⁵⁴³  Syria, ⁵⁴⁴  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 ⁵⁴⁵  you, upsetting ⁵⁴⁶  your minds ⁵⁴⁷  by what they said, ⁵⁴⁸  15:25 we have unanimously ⁵⁴⁹  decided ⁵⁵⁰  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ⁵⁵¹  have risked their lives ⁵⁵²  for the name of our Lord Jesus Christ. ⁵⁵³  15:27 Therefore we are sending ⁵⁵⁴  Judas and Silas ⁵⁵⁵  who will tell you these things themselves in person. ⁵⁵⁶  15:28 For it seemed best to the Holy Spirit and to us ⁵⁵⁷  not to place any greater burden on you than these necessary rules: ⁵⁵⁸  15:29 that you abstain from meat that has been sacrificed to idols ⁵⁵⁹  and from blood and from what has been strangled ⁵⁶⁰  and from sexual immorality. ⁵⁶¹  If you keep yourselves from doing these things, ⁵⁶²  you will do well. Farewell. ⁵⁶³ 

15:30 So when they were dismissed, ⁵⁶⁴  they went down to Antioch, ⁵⁶⁵  and after gathering the entire group ⁵⁶⁶  together, they delivered the letter. 15:31 When they read it aloud, ⁵⁶⁷  the people ⁵⁶⁸  rejoiced at its encouragement. ⁵⁶⁹  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ⁵⁷⁰  15:33 After ⁵⁷¹  they had spent some time there, ⁵⁷²  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ⁵⁷³  15:35 But Paul and Barnabas remained in Antioch, ⁵⁷⁴  teaching and proclaiming (along with many others) ⁵⁷⁵  the word of the Lord. ⁵⁷⁶ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁵⁷⁷  and visit the brothers in every town where we proclaimed the word of the Lord ⁵⁷⁸  to see how they are doing.” ⁵⁷⁹  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ⁵⁸⁰  that they should not take along this one who had left them in Pamphylia ⁵⁸¹  and had not accompanied them in the work. 15:39 They had ⁵⁸²  a sharp disagreement, ⁵⁸³  so that they parted company. Barnabas took along ⁵⁸⁴  Mark and sailed away to Cyprus, ⁵⁸⁵  15:40 but Paul chose Silas and set out, commended ⁵⁸⁶  to the grace of the Lord by the brothers and sisters. ⁵⁸⁷  15:41 He passed through Syria and Cilicia, strengthening ⁵⁸⁸  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁵⁸⁹  and to Lystra. ⁵⁹⁰  A disciple ⁵⁹¹  named Timothy was there, the son of a Jewish woman who was a believer, ⁵⁹²  but whose father was a Greek. ⁵⁹³  16:2 The brothers in Lystra ⁵⁹⁴  and Iconium ⁵⁹⁵  spoke well ⁵⁹⁶  of him. ⁵⁹⁷  16:3 Paul wanted Timothy ⁵⁹⁸  to accompany him, and he took ⁵⁹⁹  him and circumcised ⁶⁰⁰  him because of the Jews who were in those places, ⁶⁰¹  for they all knew that his father was Greek. ⁶⁰²  16:4 As they went through the towns, ⁶⁰³  they passed on ⁶⁰⁴  the decrees that had been decided on by the apostles and elders in Jerusalem ⁶⁰⁵  for the Gentile believers ⁶⁰⁶  to obey. ⁶⁰⁷  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁶⁰⁸ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁶⁰⁹  and Galatia, ⁶¹⁰  having been prevented ⁶¹¹  by the Holy Spirit from speaking the message ⁶¹²  in the province of Asia. ⁶¹³  16:7 When they came to ⁶¹⁴  Mysia, ⁶¹⁵  they attempted to go into Bithynia, ⁶¹⁶  but the Spirit of Jesus did not allow ⁶¹⁷  them to do this, ⁶¹⁸  16:8 so they passed through ⁶¹⁹  Mysia ⁶²⁰  and went down to Troas. ⁶²¹  16:9 A ⁶²²  vision appeared to Paul during the night: A Macedonian man was standing there ⁶²³  urging him, ⁶²⁴  “Come over ⁶²⁵  to Macedonia ⁶²⁶  and help us!” 16:10 After Paul ⁶²⁷  saw the vision, we attempted ⁶²⁸  immediately to go over to Macedonia, ⁶²⁹  concluding that God had called ⁶³⁰  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁶³¹  from Troas ⁶³²  and sailed a straight course ⁶³³  to Samothrace, ⁶³⁴  the next day to Neapolis, ⁶³⁵  16:12 and from there to Philippi, ⁶³⁶  which is a leading city of that district ⁶³⁷  of Macedonia, ⁶³⁸  a Roman colony. ⁶³⁹  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 ⁶⁴⁰  and began to speak ⁶⁴¹  to the women ⁶⁴²  who had assembled there. ⁶⁴³  16:14 A ⁶⁴⁴  woman named Lydia, a dealer in purple cloth ⁶⁴⁵  from the city of Thyatira, ⁶⁴⁶  a God-fearing woman, listened to us. ⁶⁴⁷  The Lord opened her heart to respond ⁶⁴⁸  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁶⁴⁹  “If ⁶⁵⁰  you consider me to be a believer in the Lord, ⁶⁵¹  come and stay in my house.” And she persuaded ⁶⁵²  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ⁶⁵³  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. ⁶⁵⁴  She ⁶⁵⁵  brought her owners ⁶⁵⁶  a great profit by fortune-telling. ⁶⁵⁷  16:17 She followed behind Paul and us and kept crying out, ⁶⁵⁸  “These men are servants ⁶⁵⁹  of the Most High God, who are proclaiming to you the way ⁶⁶⁰  of salvation.” ⁶⁶¹  16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁶⁶²  and turned ⁶⁶³  and said to the spirit, “I command you in the name of Jesus Christ ⁶⁶⁴  to come out of her!” And it came out of her at once. ⁶⁶⁵  16:19 But when her owners ⁶⁶⁶  saw their hope of profit ⁶⁶⁷  was gone, they seized ⁶⁶⁸  Paul and Silas and dragged ⁶⁶⁹  them into the marketplace before the authorities. 16:20 When ⁶⁷⁰  they had brought them ⁶⁷¹  before the magistrates, they said, “These men are throwing our city into confusion. ⁶⁷²  They are ⁶⁷³  Jews 16:21 and are advocating ⁶⁷⁴  customs that are not lawful for us to accept ⁶⁷⁵  or practice, ⁶⁷⁶  since we are ⁶⁷⁷  Romans.”

16:22 The crowd joined the attack ⁶⁷⁸  against them, and the magistrates tore the clothes ⁶⁷⁹  off Paul and Silas ⁶⁸⁰  and ordered them to be beaten with rods. ⁶⁸¹  16:23 After they had beaten them severely, ⁶⁸²  they threw them into prison and commanded ⁶⁸³  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁶⁸⁴  and fastened their feet in the stocks. ⁶⁸⁵ 

16:25 About midnight Paul and Silas were praying ⁶⁸⁶  and singing hymns to God, ⁶⁸⁷  and the rest of ⁶⁸⁸  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 ⁶⁸⁹  of all the prisoners came loose. 16:27 When the jailer woke up ⁶⁹⁰  and saw the doors of the prison standing open, ⁶⁹¹  he drew his sword and was about to kill himself, ⁶⁹²  because he assumed ⁶⁹³  the prisoners had escaped. 16:28 But Paul called out loudly, ⁶⁹⁴  “Do not harm yourself, ⁶⁹⁵  for we are all here!” 16:29 Calling for lights, the jailer ⁶⁹⁶  rushed in and fell down ⁶⁹⁷  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁶⁹⁸  and asked, “Sirs, what must ⁶⁹⁹  I do to be saved?” 16:31 They replied, ⁷⁰⁰  “Believe ⁷⁰¹  in the Lord Jesus ⁷⁰²  and you will be saved, you and your household.” 16:32 Then ⁷⁰³  they spoke the word of the Lord ⁷⁰⁴  to him, along with all those who were in his house. 16:33 At ⁷⁰⁵  that hour of the night he took them ⁷⁰⁶  and washed their wounds; ⁷⁰⁷  then ⁷⁰⁸  he and all his family ⁷⁰⁹  were baptized right away. ⁷¹⁰  16:34 The jailer ⁷¹¹  brought them into his house and set food ⁷¹²  before them, and he rejoiced greatly ⁷¹³  that he had come to believe ⁷¹⁴  in God, together with his entire household. ⁷¹⁵  16:35 At daybreak ⁷¹⁶  the magistrates ⁷¹⁷  sent their police officers, ⁷¹⁸  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ⁷¹⁹  “The magistrates have sent orders ⁷²⁰  to release you. So come out now and go in peace.” ⁷²¹  16:37 But Paul said to the police officers, ⁷²²  “They had us beaten in public ⁷²³  without a proper trial ⁷²⁴  – even though we are Roman citizens ⁷²⁵  – and they threw us ⁷²⁶  in prison. And now they want to send us away ⁷²⁷  secretly? Absolutely not! They ⁷²⁸  themselves must come and escort us out!” ⁷²⁹  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁷³⁰  were Roman citizens ⁷³¹  16:39 and came ⁷³²  and apologized to them. After ⁷³³  they brought them out, they asked them repeatedly ⁷³⁴  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 ⁷³⁵  departed.

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁷³⁶  has testified ⁷³⁷  to them by giving them the Holy Spirit just as he did to us, ⁷³⁸ 

[8:39]  ¹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ² sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[10:19]  ³ 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.).

[10:44]  ⁴ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁵ tn Or “word.”

[10:45]  ⁶ 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]  ⁷ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁸ 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]  ⁹ tn Or “because.”

[10:45]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “extolling,” “magnifying.”

[10:47]  ¹³ 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]  ¹⁴ 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.

[11:1]  ¹⁵ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁸ 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]  ¹⁹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ²⁰ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ²¹ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ²² 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]  ²³ 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]  ²⁴ tn Or “coming down.”

[11:5]  ²⁵ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ³⁰ 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]  ³¹ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ³² tn Grk “And behold.”

[11:11]  ³³ 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]  ³⁴ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ³⁵ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ³⁶ 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]  ³⁷ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ³⁸ tn Or “came down on.”

[11:15]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁴³ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ⁴⁴ 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]  ⁴⁵ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁴⁶ 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]  ⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁴⁸ 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]  ⁴⁹ tn Grk “these things.”

[11:18]  ⁵⁰ 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]  ⁵¹ tn Or “glorified.”

[11:18]  ⁵² 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]  ⁵³ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:19]  ⁵⁴ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁵⁵ 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]  ⁵⁶ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Grk “word.”

[11:20]  ⁶⁰ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁶¹ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁶² 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]  ⁶³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ⁶⁸ tn Grk “Word.”

[11:22]  ⁶⁹ 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]  ⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Grk “a significant crowd.”

[11:26]  ⁷⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁷⁸ 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]  ⁷⁹ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ⁸⁰ tn Grk “a significant crowd.”

[11:26]  ⁸¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁸² sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:27]  ⁸³ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ⁸⁴ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ⁸⁵ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ⁸⁶ 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]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁹¹ tn Grk “great.”

[11:28]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁹⁷ tn Or “determined,” “resolved.”

[11:29]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn Or “King Herod had some from the church arrested.”

[12:1]  ¹⁰³ tn Or “to cause them injury.”

[12:2]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ sn This is a parenthetical note by the author.

[12:4]  ¹⁰⁷ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹⁰⁸ 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]  ¹⁰⁹ tn Or “intended”; Grk “wanted.”

[12:4]  ¹¹⁰ 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]  ¹¹¹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹¹² 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]  ¹¹³ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹¹⁴ 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]  ¹¹⁵ tn Or “were guarding.”

[12:7]  ¹¹⁶ 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]  ¹¹⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹¹⁸ 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]  ¹¹⁹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹²⁰ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹²¹ 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]  ¹²² tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹²³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹²⁴ tn Or “outer garment.”

[12:9]  ¹²⁵ tn Grk “And going out he followed.”

[12:9]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ¹²⁹ tn Or perhaps, “guard posts.”

[12:10]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ¹³³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ¹³⁴ 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]  ¹³⁵ tn Or “delivered.”

[12:11]  ¹³⁶ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹³⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹³⁸ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ¹³⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ¹⁴⁰ 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]  ¹⁴¹ tn Or “responded.”

[12:14]  ¹⁴² tn Or “informed.”

[12:14]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² tn Or “led.”

[12:17]  ¹⁵³ 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]  ¹⁵⁴ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ¹⁵⁵ 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]  ¹⁵⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹⁵⁷ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹⁵⁸ 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]  ¹⁵⁹ 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]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² 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]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ tn Or “with one accord.”

[12:20]  ¹⁶⁸ tn Or “persuading.”

[12:20]  ¹⁶⁹ 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]  ¹⁷⁰ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹⁷¹ 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]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Or “delivered a public address.”

[12:22]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷⁸ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ¹⁷⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹⁸⁰ 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]  ¹⁸¹ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹⁸² 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]  ¹⁸³ sn A metonymy for the number of adherents to God’s word.

[12:24]  ¹⁸⁴ tn Or “spreading.”

[12:25]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ tn Grk “fulfilled.”

[12:25]  ¹⁸⁸ tn Grk “ministry” or “service.”

[12:25]  ¹⁸⁹ tn Grk “John who was also called Mark.”

[13:1]  ¹⁹⁰ 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]  ¹⁹¹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹⁹² sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ tn Or “Appoint.”

[13:3]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ 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]  ²⁰¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ²⁰² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ²⁰³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ²⁰⁴ 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]  ²⁰⁵ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁰⁶ 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]  ²⁰⁷ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²⁰⁸ sn See the note on synagogue in 6:9.

[13:5]  ²⁰⁹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²¹⁰ 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]  ²¹¹ tn Or “had passed through,” “had traveled through.”

[13:6]  ²¹² sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²¹³ 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]  ²¹⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²¹⁵ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ 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]  ²¹⁹ sn A parenthetical note by the author.

[13:8]  ²²⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ²²¹ sn A parenthetical note by the author.

[13:9]  ²²² sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²²³ tn Or “gazed intently.”

[13:10]  ²²⁴ tn Or “unscrupulousness.”

[13:10]  ²²⁵ 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]  ²²⁶ 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]  ²²⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ²²⁸ 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]  ²²⁹ tn Grk “fell on.”

[13:11]  ²³⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ²³¹ sn See the note on proconsul in v. 8.

[13:12]  ²³² 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]  ²³³ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ²³⁴ 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]  ²³⁵ 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]  ²³⁶ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ²³⁷ 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]  ²³⁸ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ²³⁹ sn That is, John Mark.

[13:13]  ²⁴⁰ 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]  ²⁴¹ tn Or “Passing by.”

[13:14]  ²⁴² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ sn See the note on synagogue in 6:9.

[13:15]  ²⁴⁶ 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]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²⁵⁰ tn Or “word.”

[13:15]  ²⁵¹ tn Or “encouragement.”

[13:15]  ²⁵² tn Or “give it.”

[13:16]  ²⁵³ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²⁵⁴ tn Or “motioned.”

[13:16]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵⁷ tn Or “people of Israel.”

[13:17]  ²⁵⁸ 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]  ²⁵⁹ 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]  ²⁶⁰ tn Or “as resident aliens.”

[13:17]  ²⁶¹ tn Or “land.”

[13:17]  ²⁶² 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]  ²⁶³ 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]  ²⁶⁴ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ²⁶⁵ tn Or “desert.”

[13:19]  ²⁶⁶ 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]  ²⁶⁷ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ²⁶⁸ sn Seven nations. See Deut 7:1.

[13:19]  ²⁶⁹ 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]  ²⁷⁰ 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]  ²⁷¹ 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]  ²⁷² tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ²⁷³ 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]  ²⁷⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁷⁵ 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]  ²⁷⁶ 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]  ²⁷⁷ sn A quotation from Ps 89:20.

[13:22]  ²⁷⁸ sn A quotation from 1 Sam 13:14.

[13:22]  ²⁷⁹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ²⁸⁰ 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]  ²⁸¹ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ²⁸² 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]  ²⁸³ 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]  ²⁸⁴ 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]  ²⁸⁵ sn John refers here to John the Baptist.

[13:24]  ²⁸⁶ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ²⁸⁷ tn Or “task.”

[13:25]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ²⁹¹ tn Grk “sons”

[13:26]  ²⁹² tn Or “race.”

[13:26]  ²⁹³ 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]  ²⁹⁴ tn Grk “word.”

[13:27]  ²⁹⁵ 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]  ²⁹⁶ tn Grk “this one.”

[13:27]  ²⁹⁷ 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]  ²⁹⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁹⁹ 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]  ³⁰⁰ 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]  ³⁰¹ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ³⁰² sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ³⁰³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ³⁰⁴ tn Or “carried out.”

[13:29]  ³⁰⁵ sn That is, everything that was written in OT scripture.

[13:29]  ³⁰⁶ 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]  ³⁰⁷ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ³⁰⁸ 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]  ³⁰⁹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ³¹⁰ 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]  ³¹¹ 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]  ³¹² 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]  ³¹³ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ³¹⁴ 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]  ³¹⁵ 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]  ³¹⁶ 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]  ³¹⁷ 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]  ³¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ³¹⁹ 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]  ³²⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ³²¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³²² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³²³ 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]  ³²⁴ 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]  ³²⁵ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³²⁶ 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]  ³²⁷ 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]  ³²⁸ sn A quotation from Ps 16:10.

[13:36]  ³²⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ³³⁰ 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]  ³³¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ³³² 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]  ³³³ sn The one whom God raised up refers to Jesus.

[13:37]  ³³⁴ 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]  ³³⁵ 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]  ³³⁶ sn This one refers here to Jesus.

[13:39]  ³³⁷ 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]  ³³⁸ tn Or “could not free.”

[13:39]  ³³⁹ 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]  ³⁴⁰ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ³⁴¹ tn Or “in.”

[13:41]  ³⁴² tn Or “and die!”

[13:41]  ³⁴³ 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]  ³⁴⁴ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ³⁴⁵ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ³⁴⁶ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ³⁴⁷ tn Or “begging,” “inviting.”

[13:42]  ³⁴⁸ tn Or “matters.”

[13:43]  ³⁴⁹ sn See the note on synagogue in 6:9.

[13:43]  ³⁵⁰ 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]  ³⁵¹ 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]  ³⁵² tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ³⁵³ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ³⁵⁴ 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]  ³⁵⁵ 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]  ³⁵⁶ 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]  ³⁵⁷ 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]  ³⁵⁸ 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]  ³⁵⁹ 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]  ³⁶⁰ 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]  ³⁶¹ 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]  ³⁶² tn Or “and consider yourselves unworthy.”

[13:46]  ³⁶³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ³⁶⁴ 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]  ³⁶⁵ 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]  ³⁶⁶ 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]  ³⁶⁷ 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]  ³⁶⁸ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ³⁶⁹ 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]  ³⁷⁰ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ³⁷¹ 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]  ³⁷² sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ³⁷³ 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]  ³⁷⁴ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ³⁷⁵ 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]  ³⁷⁶ 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]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ³⁸⁰ sn Iconium. See the note in 13:51.

[14:1]  ³⁸¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ³⁸² sn See the note on synagogue in 6:9.

[14:1]  ³⁸³ tn Or “that a large crowd.”

[14:2]  ³⁸⁴ tn Or “who would not believe.”

[14:2]  ³⁸⁵ 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]  ³⁸⁶ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ³⁸⁷ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ³⁸⁸ tn Grk “word.”

[14:3]  ³⁸⁹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ³⁹⁰ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ³⁹¹ 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]  ³⁹² 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]  ³⁹³ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ³⁹⁴ 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]  ³⁹⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ³⁹⁶ 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]  ³⁹⁷ 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]  ³⁹⁸ 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]  ³⁹⁹ 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]  ⁴⁰⁰ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ⁴⁰¹ 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]  ⁴⁰² 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]  ⁴⁰³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁴⁰⁴ 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]  ⁴⁰⁵ 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]  ⁴⁰⁶ tn Or “looked.”

[14:10]  ⁴⁰⁷ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁴⁰⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁴⁰⁹ 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]  ⁴¹⁰ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁴¹¹ 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]  ⁴¹² 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]  ⁴¹³ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ⁴¹⁴ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ⁴¹⁵ 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]  ⁴¹⁶ 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]  ⁴¹⁷ sn See the note on Zeus in the previous verse.

[14:13]  ⁴¹⁸ tn Or “oxen.”

[14:13]  ⁴¹⁹ 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]  ⁴²⁰ 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]  ⁴²¹ 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]  ⁴²² tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁴²³ 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]  ⁴²⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁴²⁵ 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]  ⁴²⁶ 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]  ⁴²⁷ 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]  ⁴²⁸ 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]  ⁴²⁹ 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]  ⁴³⁰ 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]  ⁴³¹ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁴³² 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]  ⁴³³ 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]  ⁴³⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁴³⁵ 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]  ⁴³⁶ 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]  ⁴³⁷ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ⁴³⁸ 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]  ⁴³⁹ 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]  ⁴⁴⁰ 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]  ⁴⁴¹ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁴⁴² 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]  ⁴⁴³ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁴⁴⁴ 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]  ⁴⁴⁵ 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]  ⁴⁴⁶ 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]  ⁴⁴⁷ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁴⁴⁸ 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]  ⁴⁴⁹ 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]  ⁴⁵⁰ 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]  ⁴⁵¹ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁴⁵² tn Or “sufferings.”

[14:23]  ⁴⁵³ sn Appointed elders. See Acts 20:17.

[14:23]  ⁴⁵⁴ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁴⁵⁵ 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]  ⁴⁵⁶ 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]  ⁴⁵⁷ 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]  ⁴⁵⁸ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ⁴⁵⁹ tn Or “message.”

[14:25]  ⁴⁶⁰ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ⁴⁶¹ 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]  ⁴⁶² 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]  ⁴⁶³ 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]  ⁴⁶⁴ 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]  ⁴⁶⁵ tn Or “announced.”

[14:27]  ⁴⁶⁶ 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]  ⁴⁶⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ⁴⁶⁸ 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]  ⁴⁶⁹ tn Grk “no little (time)” (an idiom).

[15:1]  ⁴⁷⁰ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁴⁷¹ 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]  ⁴⁷² tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴⁷³ 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]  ⁴⁷⁴ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁴⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁴⁷⁶ 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]  ⁴⁷⁷ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁴⁷⁸ 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]  ⁴⁷⁹ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ⁴⁸⁰ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁴⁸¹ tn Or “announced.”

[15:4]  ⁴⁸² 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]  ⁴⁸³ sn See the note on Pharisee in 5:34.

[15:5]  ⁴⁸⁴ 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]  ⁴⁸⁵ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁴⁸⁶ tn Or “keep.”

[15:6]  ⁴⁸⁷ 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]  ⁴⁸⁸ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁴⁸⁹ 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]  ⁴⁹⁰ 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]  ⁴⁹¹ tn Or “word.”

[15:7]  ⁴⁹² tn Or “of the good news.”

[15:7]  ⁴⁹³ 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]  ⁴⁹⁴ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁴⁹⁵ tn Or “has borne witness.”

[15:8]  ⁴⁹⁶ 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]  ⁴⁹⁷ 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]  ⁴⁹⁸ tn Or “purifying.”

[15:10]  ⁴⁹⁹ 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]  ⁵⁰⁰ 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]  ⁵⁰¹ tn Or “forefathers”; Grk “fathers.”

[15:11]  ⁵⁰² tn Or “by.”

[15:11]  ⁵⁰³ 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]  ⁵⁰⁴ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁵⁰⁵ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ⁵⁰⁶ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁵⁰⁷ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ⁵⁰⁸ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁵⁰⁹ tn Or “reported,” “described.”

[15:14]  ⁵¹⁰ 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]  ⁵¹¹ 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]  ⁵¹² sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ⁵¹³ 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]  ⁵¹⁴ 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]  ⁵¹⁵ tn Grk “After these things.”

[15:16]  ⁵¹⁶ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁵¹⁷ 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]  ⁵¹⁸ 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]  ⁵¹⁹ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁵²⁰ 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]  ⁵²¹ 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]  ⁵²² 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]  ⁵²³ 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]  ⁵²⁴ 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]  ⁵²⁵ sn An allusion to Isa 45:21.

[15:19]  ⁵²⁶ 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]  ⁵²⁷ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁵²⁸ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ⁵²⁹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁵³⁰ 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]  ⁵³¹ tn Or “polluted.”

[15:20]  ⁵³² 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]  ⁵³³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁵³⁴ 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]  ⁵³⁵ sn See the note on synagogue in 6:9.

[15:22]  ⁵³⁶ 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]  ⁵³⁷ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁵³⁸ 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]  ⁵³⁹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁵⁴⁰ 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]  ⁵⁴¹ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁵⁴² tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵⁴³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵⁴⁴ 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]  ⁵⁴⁵ 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]  ⁵⁴⁶ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁵⁴⁷ tn Grk “souls.”

[15:24]  ⁵⁴⁸ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ⁵⁴⁹ 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]  ⁵⁵⁰ 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]  ⁵⁵¹ 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]  ⁵⁵² 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]  ⁵⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ⁵⁵⁴ tn This verb has been translated as an epistolary aorist.

[15:27]  ⁵⁵⁵ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ⁵⁵⁶ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ⁵⁵⁷ 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]  ⁵⁵⁸ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ⁵⁵⁹ 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]  ⁵⁶⁰ 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]  ⁵⁶¹ 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]  ⁵⁶² 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]  ⁵⁶³ 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]  ⁵⁶⁴ tn Or “sent away.”

[15:30]  ⁵⁶⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁵⁶⁶ tn Or “congregation” (referring to the group of believers).

[15:31]  ⁵⁶⁷ 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]  ⁵⁶⁸ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ⁵⁶⁹ tn Or “at its encouraging message.”

[15:32]  ⁵⁷⁰ 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]  ⁵⁷¹ 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]  ⁵⁷² tn The word “there” is not in the Greek text, but is implied.

[15:34]  ⁵⁷³ 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]  ⁵⁷⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁵⁷⁵ sn This is a parenthetical note by the author.

[15:35]  ⁵⁷⁶ 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]  ⁵⁷⁷ 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]  ⁵⁷⁸ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁵⁷⁹ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ⁵⁸⁰ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁵⁸¹ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ⁵⁸² 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]  ⁵⁸³ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ⁵⁸⁴ 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]  ⁵⁸⁵ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ⁵⁸⁶ 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]  ⁵⁸⁷ 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]  ⁵⁸⁸ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ⁵⁸⁹ 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]  ⁵⁹⁰ 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]  ⁵⁹¹ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁵⁹² tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵⁹³ 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]  ⁵⁹⁴ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁵⁹⁵ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁵⁹⁶ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁵⁹⁷ 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]  ⁵⁹⁸ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁵⁹⁹ 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]  ⁶⁰⁰ 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]  ⁶⁰¹ tn Or “who lived in the area.”

[16:3]  ⁶⁰² 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]  ⁶⁰³ tn Or “cities.”

[16:4]  ⁶⁰⁴ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁶⁰⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁶⁰⁶ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁶⁰⁷ tn Or “observe” or “follow.”

[16:5]  ⁶⁰⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ⁶⁰⁹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁶¹⁰ 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]  ⁶¹¹ tn Or “forbidden.”

[16:6]  ⁶¹² tn Or “word.”

[16:6]  ⁶¹³ 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]  ⁶¹⁴ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁶¹⁵ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁶¹⁶ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁶¹⁷ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁶¹⁸ 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]  ⁶¹⁹ 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]  ⁶²⁰ sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁶²¹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ⁶²² 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]  ⁶²³ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁶²⁴ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁶²⁵ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁶²⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶²⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁶²⁸ tn Grk “sought.”

[16:10]  ⁶²⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶³⁰ tn Or “summoned.”

[16:11]  ⁶³¹ 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]  ⁶³² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁶³³ 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]  ⁶³⁴ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁶³⁵ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ⁶³⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁶³⁷ 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]  ⁶³⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁶³⁹ 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]  ⁶⁴⁰ 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]  ⁶⁴¹ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁶⁴² 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]  ⁶⁴³ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ⁶⁴⁴ 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]  ⁶⁴⁵ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶⁴⁶ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶⁴⁷ 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]  ⁶⁴⁸ 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]  ⁶⁴⁹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁶⁵⁰ 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]  ⁶⁵¹ 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]  ⁶⁵² 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]  ⁶⁵³ 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]  ⁶⁵⁴ 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]  ⁶⁵⁵ 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]  ⁶⁵⁶ tn Or “masters.”

[16:16]  ⁶⁵⁷ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ⁶⁵⁸ 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]  ⁶⁵⁹ 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]  ⁶⁶⁰ 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]  ⁶⁶¹ 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]  ⁶⁶² 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]  ⁶⁶³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁶⁶⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁶⁶⁵ 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]  ⁶⁶⁶ tn Or “masters.”

[16:19]  ⁶⁶⁷ 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]  ⁶⁶⁸ 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]  ⁶⁶⁹ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ⁶⁷⁰ 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]  ⁶⁷¹ 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]  ⁶⁷² tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁶⁷³ 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]  ⁶⁷⁴ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁶⁷⁵ tn Or “acknowledge.”

[16:21]  ⁶⁷⁶ 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]  ⁶⁷⁷ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ⁶⁷⁸ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁶⁷⁹ 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]  ⁶⁸⁰ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁶⁸¹ 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]  ⁶⁸² 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]  ⁶⁸³ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁶⁸⁴ tn Or “prison.”

[16:24]  ⁶⁸⁵ 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]  ⁶⁸⁶ 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]  ⁶⁸⁷ 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]  ⁶⁸⁸ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁶⁸⁹ 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]  ⁶⁹⁰ 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]  ⁶⁹¹ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁶⁹² 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]  ⁶⁹³ tn Or “thought.”

[16:28]  ⁶⁹⁴ 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]  ⁶⁹⁵ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁶⁹⁶ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁶⁹⁷ 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]  ⁶⁹⁸ 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]  ⁶⁹⁹ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁷⁰⁰ tn Grk “said.”

[16:31]  ⁷⁰¹ 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]  ⁷⁰² 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]  ⁷⁰³ 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]  ⁷⁰⁴ 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]  ⁷⁰⁵ 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]  ⁷⁰⁶ 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]  ⁷⁰⁷ 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]  ⁷⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁷⁰⁹ 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]  ⁷¹⁰ tn Or “immediately.”

[16:34]  ⁷¹¹ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁷¹² 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]  ⁷¹³ tn Or “he was overjoyed.”

[16:34]  ⁷¹⁴ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁷¹⁵ 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]  ⁷¹⁶ 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]  ⁷¹⁷ 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]  ⁷¹⁸ 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]  ⁷¹⁹ 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]  ⁷²⁰ 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]  ⁷²¹ 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]  ⁷²² tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁷²³ 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]  ⁷²⁴ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁷²⁵ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁷²⁶ 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]  ⁷²⁷ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁷²⁸ tn Grk “But they.”

[16:37]  ⁷²⁹ 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]  ⁷³⁰ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁷³¹ 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]  ⁷³² 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]  ⁷³³ 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]  ⁷³⁴ 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]  ⁷³⁵ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[15:8]  ⁷³⁶ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁷³⁷ tn Or “has borne witness.”

[15:8]  ⁷³⁸ 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.