Kisah Para Rasul 1:10

1:10 As ¹  they were still staring into the sky while he was going, suddenly ²  two men in white clothing stood near them

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³ 

Kisah Para Rasul 1:18

1:18 (Now this man Judas ⁴  acquired a field with the reward of his unjust deed, ⁵  and falling headfirst ⁶  he burst open in the middle and all his intestines ⁷  gushed out.

Kisah Para Rasul 2:2

2:2 Suddenly ⁸  a sound ⁹  like a violent wind blowing ¹⁰  came from heaven ¹¹  and filled the entire house where they were sitting.

Kisah Para Rasul 2:4

2:4 All ¹²  of them were filled with the Holy Spirit, and they began to speak in other languages ¹³  as the Spirit enabled them. ¹⁴ 

Kisah Para Rasul 2:20

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ¹⁵  day of the Lord comes.

Kisah Para Rasul 2:26

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

my body ¹⁶  also will live in hope,

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁷  that God has made this Jesus whom you crucified ¹⁸  both Lord ¹⁹  and Christ.” ²⁰ 

Kisah Para Rasul 2:39

2:39 For the promise ²¹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ²²  to the breaking of bread and to prayer. ²³ 

Kisah Para Rasul 3:7

3:7 Then ²⁴  Peter ²⁵  took hold ²⁶  of him by the right hand and raised him up, and at once the man’s ²⁷  feet and ankles were made strong. ²⁸ 

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁹  were speaking to the people, the priests and the commander ³⁰  of the temple guard ³¹  and the Sadducees ³²  came up ³³  to them,

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ³⁴  went to their fellow believers ³⁵  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ³⁶ 

and the rulers assembled together,

against the Lord and against his ³⁷  Christ.’ ³⁸ 

Kisah Para Rasul 4:29-30

4:29 And now, Lord, pay attention to ³⁹  their threats, and grant ⁴⁰  to your servants ⁴¹  to speak your message ⁴²  with great courage, ⁴³  4:30 while you extend your hand to heal, and to bring about miraculous signs ⁴⁴  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁴⁵  and wonders came about among the people through the hands of the apostles. By ⁴⁶  common consent ⁴⁷  they were all meeting together in Solomon’s Portico. ⁴⁸ 

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ⁴⁹  also came together, bringing the sick and those troubled by unclean spirits. ⁵⁰  They ⁵¹  were all ⁵²  being healed.

Kisah Para Rasul 5:31-32

5:31 God exalted him ⁵³  to his right hand as Leader ⁵⁴  and Savior, to give repentance to Israel and forgiveness of sins. ⁵⁵  5:32 And we are witnesses of these events, ⁵⁶  and so is the Holy Spirit whom God has given to those who obey ⁵⁷  him.”

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ⁵⁸  Then ⁵⁹  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ⁶⁰  descendants will be foreigners ⁶¹  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁶² 

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁶³  became known to Pharaoh.

Kisah Para Rasul 7:16

7:16 and their bones ⁶⁴  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁶⁵  from the sons of Hamor in Shechem.

Kisah Para Rasul 7:32

7:32 ‘I am the God of your forefathers, ⁶⁶  the God of Abraham, Isaac, ⁶⁷  and Jacob.’ ⁶⁸  Moses began to tremble and did not dare to look more closely. ⁶⁹ 

Kisah Para Rasul 7:56

7:56 “Look!” he said. ⁷⁰  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 7:58

7:58 When ⁷¹  they had driven him out of the city, they began to stone him, ⁷²  and the witnesses laid their cloaks ⁷³  at the feet of a young man named Saul.

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷⁴  and the name of Jesus Christ, ⁷⁵  they began to be baptized, ⁷⁶  both men and women.

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ⁷⁷  They were also watching ⁷⁸  the city gates ⁷⁹  day and night so that they could kill him.

Kisah Para Rasul 10:2

10:2 He ⁸⁰  was a devout, God-fearing man, ⁸¹  as was all his household; he did many acts of charity for the people ⁸²  and prayed to God regularly.

Kisah Para Rasul 10:11

10:11 He ⁸³  saw heaven ⁸⁴  opened ⁸⁵  and an object something like a large sheet ⁸⁶  descending, ⁸⁷  being let down to earth ⁸⁸  by its four corners.

Kisah Para Rasul 10:45

10:45 The ⁸⁹  circumcised believers ⁹⁰  who had accompanied Peter were greatly astonished ⁹¹  that ⁹²  the gift of the Holy Spirit ⁹³  had been poured out ⁹⁴  even on the Gentiles,

Kisah Para Rasul 11:1

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 ⁹⁵  the word of God. ⁹⁶ 

Kisah Para Rasul 11:18

11:18 When they heard this, ⁹⁷  they ceased their objections ⁹⁸  and praised ⁹⁹  God, saying, “So then, God has granted the repentance ¹⁰⁰  that leads to life even to the Gentiles.” ¹⁰¹ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ¹⁰²  and Cyrene ¹⁰³  among them who came ¹⁰⁴  to Antioch ¹⁰⁵  and began to speak to the Greeks ¹⁰⁶  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 11:23

11:23 When ¹⁰⁷  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹⁰⁸  to the Lord with devoted hearts, ¹⁰⁹ 

Kisah Para Rasul 12:9

12:9 Peter ¹¹⁰  went out ¹¹¹  and followed him; ¹¹²  he did not realize that what was happening through the angel was real, ¹¹³  but thought he was seeing a vision.

Kisah Para Rasul 12:19

12:19 When Herod ¹¹⁴  had searched ¹¹⁵  for him and did not find him, he questioned ¹¹⁶  the guards and commanded that they be led away to execution. ¹¹⁷  Then ¹¹⁸  Herod ¹¹⁹  went down from Judea to Caesarea ¹²⁰  and stayed there.

Kisah Para Rasul 13:5

13:5 When ¹²¹  they arrived ¹²²  in Salamis, ¹²³  they began to proclaim ¹²⁴  the word of God in the Jewish synagogues. ¹²⁵  (Now they also had John ¹²⁶  as their assistant.) ¹²⁷ 

Kisah Para Rasul 13:16

13:16 So Paul stood up, ¹²⁸  gestured ¹²⁹  with his hand and said,

“Men of Israel, ¹³⁰  and you Gentiles who fear God, ¹³¹  listen:

Kisah Para Rasul 13:36

13:36 For David, after he had served ¹³²  God’s purpose in his own generation, died, ¹³³  was buried with his ancestors, ¹³⁴  and experienced ¹³⁵  decay,

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹³⁶  and praise ¹³⁷  the word of the Lord, and all who had been appointed for eternal life ¹³⁸  believed.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹³⁹  when Paul and Barnabas ¹⁴⁰  went into the Jewish synagogue ¹⁴¹  and spoke in such a way that a large group ¹⁴²  of both Jews and Greeks believed.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹⁴³  by giving you rain from heaven ¹⁴⁴  and fruitful seasons, satisfying you ¹⁴⁵  with food and your hearts with joy.” ¹⁴⁶ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁴⁷  all the things God ¹⁴⁸  had done with them, and that he had opened a door ¹⁴⁹  of faith for the Gentiles.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ¹⁵⁰  by the church and the apostles and the elders, and they reported ¹⁵¹  all the things God had done with them. ¹⁵² 

Kisah Para Rasul 16:40

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 ¹⁵³  departed.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ¹⁵⁴  Jason and some of the brothers before the city officials, ¹⁵⁵  screaming, “These people who have stirred up trouble ¹⁵⁶  throughout the world ¹⁵⁷  have come here too,

Kisah Para Rasul 17:17

17:17 So he was addressing ¹⁵⁸  the Jews and the God-fearing Gentiles ¹⁵⁹  in the synagogue, ¹⁶⁰  and in the marketplace every day ¹⁶¹  those who happened to be there.

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹⁶²  who is ¹⁶³  Lord of heaven and earth, does not live in temples made by human hands, ¹⁶⁴ 

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ¹⁶⁵  for him and find him, ¹⁶⁶  though he is ¹⁶⁷  not far from each one of us.

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ¹⁶⁸  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹⁶⁹  believed and were baptized.

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ¹⁷⁰  about words and names and your own law, settle ¹⁷¹  it yourselves. I will not be ¹⁷²  a judge of these things!”

Kisah Para Rasul 19:6

19:6 and when Paul placed ¹⁷³  his hands on them, the Holy Spirit came ¹⁷⁴  upon them, and they began to speak ¹⁷⁵  in tongues and to prophesy. ¹⁷⁶ 

Kisah Para Rasul 19:29

19:29 The ¹⁷⁷  city was filled with the uproar, ¹⁷⁸  and the crowd ¹⁷⁹  rushed to the theater ¹⁸⁰  together, ¹⁸¹  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁸²  against someone, the courts are open ¹⁸³  and there are proconsuls; let them bring charges against one another there. ¹⁸⁴ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁸⁵  and with tears, and with the trials that happened to me because of the plots ¹⁸⁶  of the Jews.

Kisah Para Rasul 21:32

21:32 He ¹⁸⁷  immediately took ¹⁸⁸  soldiers and centurions ¹⁸⁹  and ran down to the crowd. ¹⁹⁰  When they saw ¹⁹¹  the commanding officer ¹⁹²  and the soldiers, they stopped beating ¹⁹³  Paul.

Kisah Para Rasul 22:18

22:18 and saw the Lord ¹⁹⁴  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 24:15

24:15 I have ¹⁹⁵  a hope in God (a hope ¹⁹⁶  that ¹⁹⁷  these men ¹⁹⁸  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁹⁹ 

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ²⁰⁰  and for this reason he sent for Paul ²⁰¹  as often as possible ²⁰²  and talked ²⁰³  with him.

Kisah Para Rasul 26:11

26:11 I punished ²⁰⁴  them often in all the synagogues ²⁰⁵  and tried to force ²⁰⁶  them to blaspheme. Because I was so furiously enraged ²⁰⁷  at them, I went to persecute ²⁰⁸  them even in foreign cities.

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ²⁰⁹  because the fast ²¹⁰  was already over, ²¹¹  Paul advised them, ²¹² 

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ²¹³  some on planks ²¹⁴  and some on pieces of the ship. ²¹⁵  And in this way ²¹⁶  all were brought safely to land.

[1:10]  ¹ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ² tn Grk “behold.”

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

[1:18]  ⁴ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁵ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁶ tn Traditionally, “falling headlong.”

[1:18]  ⁷ tn Or “all his bowels.”

[2:2]  ⁸ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁹ tn Or “a noise.”

[2:2]  ¹⁰ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ¹¹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:4]  ¹² tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ¹³ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

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

[2:4]  ¹⁴ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:20]  ¹⁵ tn Or “and wonderful.”

[2:26]  ¹⁶ tn Grk “my flesh.”

[2:36]  ¹⁷ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁸ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹⁹ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ²⁰ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[2:39]  ²¹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:42]  ²² sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ²³ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[3:7]  ²⁴ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁶ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ²⁷ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁸ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:1]  ²⁹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ³⁰ tn Or “captain.”

[4:1]  ³¹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

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

[4:1]  ³² sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ³³ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:23]  ³⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ³⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:26]  ³⁶ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[4:26]  ³⁸ sn A quotation from Ps 2:1-2.

[4:29]  ³⁹ tn Or “Lord, take notice of.”

[4:29]  ⁴⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁴¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁴² tn Grk “word.”

[4:29]  ⁴³ tn Or “with all boldness.”

[4:30]  ⁴⁴ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁴⁵ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁴⁶ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ⁴⁷ tn Or “With one mind.”

[5:12]  ⁴⁸ tn Or “colonnade”; Grk “stoa.”

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

[5:16]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁵⁰ sn Unclean spirits refers to evil spirits.

[5:16]  ⁵¹ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ⁵² sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:31]  ⁵³ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁵⁴ tn Or “Founder” (of a movement).

[5:31]  ⁵⁵ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁵⁶ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁵⁷ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:40]  ⁵⁸ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁵⁹ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:6]  ⁶⁰ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁶¹ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁶² sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:13]  ⁶³ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:16]  ⁶⁴ tn “and they.”

[7:16]  ⁶⁵ sn See Gen 49:29-32.

[7:32]  ⁶⁶ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁶⁷ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁶⁸ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁶⁹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:56]  ⁷⁰ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁷¹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁷² sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ⁷³ tn Or “outer garments.”

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

[8:12]  ⁷⁴ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷⁶ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[9:24]  ⁷⁷ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁷⁸ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁷⁹ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[10:2]  ⁸⁰ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁸¹ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁸² tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:11]  ⁸³ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ⁸⁴ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁸⁵ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁸⁶ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁸⁷ tn Or “coming down.”

[10:11]  ⁸⁸ tn Or “to the ground.”

[10:45]  ⁸⁹ 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]  ⁹⁰ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁹¹ 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]  ⁹² tn Or “because.”

[10:45]  ⁹³ 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]  ⁹⁴ 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.

[11:1]  ⁹⁵ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁹⁶ 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.”

[11:18]  ⁹⁷ tn Grk “these things.”

[11:18]  ⁹⁸ 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]  ⁹⁹ tn Or “glorified.”

[11:18]  ¹⁰⁰ 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]  ¹⁰¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:20]  ¹⁰² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹⁰³ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹⁰⁴ 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]  ¹⁰⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ¹⁰⁶ 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.

[11:23]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:9]  ¹¹⁰ tn Grk “And going out he followed.”

[12:9]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:19]  ¹¹⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹¹⁵ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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.

[13:5]  ¹²¹ 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]  ¹²² tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹²³ 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]  ¹²⁴ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹²⁵ sn See the note on synagogue in 6:9.

[13:5]  ¹²⁶ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹²⁷ 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.

[13:16]  ¹²⁸ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹²⁹ tn Or “motioned.”

[13:16]  ¹³⁰ 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]  ¹³¹ 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.

[13:36]  ¹³² tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹³³ 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]  ¹³⁴ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹³⁵ 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.

[13:48]  ¹³⁶ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹³⁷ 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]  ¹³⁸ sn Note the contrast to v. 46 in regard to eternal life.

[14:1]  ¹³⁹ sn Iconium. See the note in 13:51.

[14:1]  ¹⁴⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁴¹ sn See the note on synagogue in 6:9.

[14:1]  ¹⁴² tn Or “that a large crowd.”

[14:17]  ¹⁴³ 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]  ¹⁴⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁴⁵ 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]  ¹⁴⁶ 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).

[14:27]  ¹⁴⁷ tn Or “announced.”

[14:27]  ¹⁴⁸ 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]  ¹⁴⁹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ¹⁵⁰ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁵¹ tn Or “announced.”

[15:4]  ¹⁵² tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[16:40]  ¹⁵³ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:6]  ¹⁵⁴ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹⁵⁵ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ¹⁵⁶ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹⁵⁷ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

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

[17:17]  ¹⁵⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁵⁹ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁶⁰ sn See the note on synagogue in 6:9.

[17:17]  ¹⁶¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:24]  ¹⁶² tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁶³ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹⁶⁴ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:27]  ¹⁶⁵ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹⁶⁶ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹⁶⁷ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[18:8]  ¹⁶⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁶⁹ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:15]  ¹⁷⁰ tn Or “dispute.”

[18:15]  ¹⁷¹ tn Grk “see to it” (an idiom).

[18:15]  ¹⁷² tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:6]  ¹⁷³ tn Or “laid.”

[19:6]  ¹⁷⁴ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ¹⁷⁵ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹⁷⁶ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:29]  ¹⁷⁷ 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.

[19:29]  ¹⁷⁸ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ¹⁷⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ¹⁸⁰ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ¹⁸¹ tn Grk “to the theater with one accord.”

[19:38]  ¹⁸² tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹⁸³ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹⁸⁴ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[20:19]  ¹⁸⁵ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁸⁶ sn These plots are mentioned in Acts 9:24; 20:13.

[21:32]  ¹⁸⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹⁸⁸ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹⁸⁹ sn See the note on the word centurion in 10:1.

[21:32]  ¹⁹⁰ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹⁹¹ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹⁹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹⁹³ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[22:18]  ¹⁹⁴ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[24:15]  ¹⁹⁵ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹⁹⁶ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹⁹⁷ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹⁹⁸ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁹⁹ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:26]  ²⁰⁰ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ²⁰¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ²⁰² tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ²⁰³ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[26:11]  ²⁰⁴ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[26:11]  ²⁰⁵ sn See the note on synagogue in 6:9.

[26:11]  ²⁰⁶ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ²⁰⁷ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ²⁰⁸ tn Or “I pursued them even as far as foreign cities.”

[27:9]  ²⁰⁹ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²¹⁰ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²¹¹ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²¹² tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:44]  ²¹³ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ²¹⁴ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ²¹⁵ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ²¹⁶ tn Grk “And in this way 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.