Kisah Para Rasul 1:15

1:15 In those days ¹  Peter stood up among the believers ²  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ³  with the eleven, raised his voice, and addressed them: “You men of Judea ⁴  and all you who live in Jerusalem, ⁵  know this ⁶  and listen carefully to what I say.

Kisah Para Rasul 2:45

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

Kisah Para Rasul 4:15

4:15 But when they had ordered them to go outside the council, ¹⁰  they began to confer with one another,

Kisah Para Rasul 6:1-2

The Appointment of the First Seven Deacons

6:1 Now in those ¹¹  days, when the disciples were growing in number, ¹²  a complaint arose on the part of the Greek-speaking Jews ¹³  against the native Hebraic Jews, ¹⁴  because their widows ¹⁵  were being overlooked ¹⁶  in the daily distribution of food. ¹⁷  6:2 So the twelve ¹⁸  called ¹⁹  the whole group ²⁰  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ²¹ 

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ²²  the number of disciples in Jerusalem ²³  increased greatly, and a large group ²⁴  of priests became obedient to the faith.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ²⁵  to murder ²⁶  the Lord’s disciples, went to the high priest

Kisah Para Rasul 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ²⁷  Lord ²⁸  said to him in a vision, “Ananias,” and he replied, “Here I am, ²⁹  Lord.”

Kisah Para Rasul 9:19

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

For several days ³⁰  he was with the disciples in Damascus,

Kisah Para Rasul 9:25-26

9:25 But his disciples took him at night and let him down through an opening ³¹  in the wall by lowering him in a basket. ³² 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ³³  he attempted to associate ³⁴  with the disciples, and they were all afraid of him, because they did not believe ³⁵  that he was a disciple.

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ³⁶  there was a disciple named Tabitha (which in translation means ³⁷  Dorcas). ³⁸  She was continually doing good deeds and acts of charity. ³⁹ 

Kisah Para Rasul 9:38

9:38 Because Lydda ⁴⁰  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ⁴¹ 

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ⁴²  So ⁴³  for a whole year Barnabas and Saul ⁴⁴  met with the church and taught a significant number of people. ⁴⁵  Now it was in Antioch ⁴⁶  that the disciples were first called Christians. ⁴⁷ 

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ⁴⁸  decided ⁴⁹  to send relief ⁵⁰  to the brothers living in Judea.

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ⁵¹  and with the Holy Spirit.

Kisah Para Rasul 14:20-22

14:20 But after the disciples had surrounded him, he got up and went back ⁵²  into the city. On ⁵³  the next day he left with Barnabas for Derbe. ⁵⁴ 

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, ⁵⁵  to Iconium, ⁵⁶  and to Antioch. ⁵⁷  14:22 They strengthened ⁵⁸  the souls of the disciples and encouraged them to continue ⁵⁹  in the faith, saying, “We must enter the kingdom ⁶⁰  of God through many persecutions.” ⁶¹ 

Kisah Para Rasul 14:28

14:28 So they spent ⁶²  considerable ⁶³  time with the disciples.

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ⁶⁴  by placing on the neck of the disciples a yoke ⁶⁵  that neither our ancestors ⁶⁶  nor we have been able to bear?

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ⁶⁷  to send men chosen from among them, Judas called Barsabbas and Silas, ⁶⁸  leaders among the brothers, to Antioch ⁶⁹  with Paul and Barnabas.

Kisah Para Rasul 16:1-2

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁷⁰  and to Lystra. ⁷¹  A disciple ⁷²  named Timothy was there, the son of a Jewish woman who was a believer, ⁷³  but whose father was a Greek. ⁷⁴  16:2 The brothers in Lystra ⁷⁵  and Iconium ⁷⁶  spoke well ⁷⁷  of him. ⁷⁸ 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁷⁹  and joined Paul and Silas, along with a large group ⁸⁰  of God-fearing Greeks ⁸¹  and quite a few ⁸²  prominent women.

Kisah Para Rasul 17:12

17:12 Therefore many of them believed, along with quite a few ⁸³  prominent ⁸⁴  Greek women and men.

Kisah Para Rasul 18:23

18:23 After he spent ⁸⁵  some time there, Paul left and went through the region of Galatia ⁸⁶  and Phrygia, ⁸⁷  strengthening all the disciples.

Kisah Para Rasul 18:27

18:27 When Apollos ⁸⁸  wanted to cross over to Achaia, ⁸⁹  the brothers encouraged ⁹⁰  him ⁹¹  and wrote to the disciples to welcome him. When he arrived, he ⁹²  assisted greatly those who had believed by grace,

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁹³  Apollos was in Corinth, ⁹⁴  Paul went through the inland ⁹⁵  regions ⁹⁶  and came to Ephesus. ⁹⁷  He ⁹⁸  found some disciples there ⁹⁹ 

Kisah Para Rasul 19:9

19:9 But when ¹⁰⁰  some were stubborn ¹⁰¹  and refused to believe, reviling ¹⁰²  the Way ¹⁰³  before the congregation, he left ¹⁰⁴  them and took the disciples with him, ¹⁰⁵  addressing ¹⁰⁶  them every day ¹⁰⁷  in the lecture hall ¹⁰⁸  of Tyrannus.

Kisah Para Rasul 19:30

19:30 But when Paul wanted to enter the public assembly, ¹⁰⁹  the disciples would not let him.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹¹⁰  them and saying farewell, ¹¹¹  he left to go to Macedonia. ¹¹² 

Kisah Para Rasul 20:7

20:7 On the first day ¹¹³  of the week, when we met ¹¹⁴  to break bread, Paul began to speak ¹¹⁵  to the people, and because he intended ¹¹⁶  to leave the next day, he extended ¹¹⁷  his message until midnight.

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹¹⁸  men ¹¹⁹  will arise, teaching perversions of the truth ¹²⁰  to draw the disciples away after them.

Kisah Para Rasul 21:4-5

21:4 After we located ¹²¹  the disciples, we stayed there ¹²²  seven days. They repeatedly told ¹²³  Paul through the Spirit ¹²⁴  not to set foot ¹²⁵  in Jerusalem. ¹²⁶  21:5 When ¹²⁷  our time was over, ¹²⁸  we left and went on our way. All of them, with their wives and children, accompanied ¹²⁹  us outside of the city. After ¹³⁰  kneeling down on the beach and praying, ¹³¹ 

Kisah Para Rasul 21:12

21:12 When we heard this, both we and the local people ¹³²  begged him not to go up to Jerusalem.

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ¹³³  came along with us too, and brought us to the house ¹³⁴  of Mnason of Cyprus, a disciple from the earliest times, ¹³⁵  with whom we were to stay.

Kisah Para Rasul 22:3

22:3 “I am a Jew, ¹³⁶  born in Tarsus in Cilicia, but brought up ¹³⁷  in this city, educated with strictness ¹³⁸  under ¹³⁹  Gamaliel ¹⁴⁰  according to the law of our ancestors, ¹⁴¹  and was ¹⁴²  zealous ¹⁴³  for God just as all of you are today.

[1:15]  ¹ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[2:14]  ³ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁴ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁶ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

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

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

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

[4:15]  ¹⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:1]  ¹¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹² tn Grk “were multiplying.”

[6:1]  ¹³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

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

[6:1]  ¹⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁶ tn Or “neglected.”

[6:1]  ¹⁷ tn Grk “in the daily serving.”

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

[6:2]  ¹⁸ sn The twelve refers to the twelve apostles.

[6:2]  ¹⁹ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ²⁰ tn Or “the multitude.”

[6:2]  ²¹ tn Grk “to serve tables.”

[6:7]  ²² tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ²⁴ tn Grk “a great multitude.”

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

[9:1]  ²⁵ tn Or “Saul, making dire threats.”

[9:1]  ²⁶ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:10]  ²⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:10]  ²⁸ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ²⁹ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:19]  ³⁰ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:25]  ³¹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ³² tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ³⁴ tn Or “join.”

[9:26]  ³⁵ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:36]  ³⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ³⁷ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ³⁸ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ³⁹ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:38]  ⁴⁰ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁴¹ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[11:26]  ⁴² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁴³ 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]  ⁴⁴ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ⁴⁵ tn Grk “a significant crowd.”

[11:26]  ⁴⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁴⁷ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:29]  ⁴⁸ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁴⁹ tn Or “determined,” “resolved.”

[11:29]  ⁵⁰ 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.

[13:52]  ⁵¹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:20]  ⁵² tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁶¹ tn Or “sufferings.”

[14:28]  ⁶² 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]  ⁶³ tn Grk “no little (time)” (an idiom).

[15:10]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn Or “forefathers”; Grk “fathers.”

[15:22]  ⁶⁷ 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]  ⁶⁸ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁶⁹ 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.

[16:1]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁷³ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁷⁴ 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]  ⁷⁵ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁷⁶ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁷⁷ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁷⁸ 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.

[17:4]  ⁷⁹ tn Or “convinced.”

[17:4]  ⁸⁰ tn Or “a large crowd.”

[17:4]  ⁸¹ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁸² tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁸³ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁸⁴ tn Or “respected.”

[18:23]  ⁸⁵ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁸⁶ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁸⁷ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:27]  ⁸⁸ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁸⁹ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁹⁰ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁹¹ 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.

[18:27]  ⁹² tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[19:1]  ⁹³ tn Grk “It happened that while.” 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.

[19:1]  ⁹⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁹⁵ tn Or “interior.”

[19:1]  ⁹⁶ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁹⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁹⁸ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁹⁹ tn The word “there” is not in the Greek text but is implied.

[19:9]  ¹⁰⁰ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹⁰¹ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹⁰² tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹⁰³ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹⁰⁴ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹⁰⁵ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁰⁶ 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 19:9. 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.

[19:9]  ¹⁰⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁰⁸ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:30]  ¹⁰⁹ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[20:1]  ¹¹⁰ tn Or “exhorting.”

[20:1]  ¹¹¹ tn Or “and taking leave of them.”

[20:1]  ¹¹² sn Macedonia was the Roman province of Macedonia in Greece.

[20:7]  ¹¹³ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹¹⁴ tn Or “assembled.”

[20:7]  ¹¹⁵ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ¹¹⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ¹¹⁷ tn Or “prolonged.”

[20:30]  ¹¹⁸ tn Grk “from among yourselves.”

[20:30]  ¹¹⁹ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹²⁰ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[21:4]  ¹²¹ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹²² tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹²³ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹²⁴ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹²⁵ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹²⁷ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ¹²⁸ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹²⁹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹³⁰ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹³¹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:12]  ¹³² tn Or “the people there.”

[21:16]  ¹³³ 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.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ¹³⁴ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ¹³⁵ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:3]  ¹³⁶ tn Grk “a Jewish man.”

[22:3]  ¹³⁷ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ¹³⁸ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ¹³⁹ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ¹⁴⁰ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

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

[22:3]  ¹⁴¹ tn Or “our forefathers.”

[22:3]  ¹⁴² tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹⁴³ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”