Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴  and let there be no one to live in it,’ ⁵  and ‘Let another take his position of responsibility.’ ⁶ 

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁷  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁸  wonders, and miraculous signs ⁹  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 2:33

2:33 So then, exalted ¹⁰  to the right hand ¹¹  of God, and having received ¹²  the promise of the Holy Spirit ¹³  from the Father, he has poured out ¹⁴  what you both see and hear.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁵  in the name of Jesus Christ ¹⁶  for ¹⁷  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁸ 

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ¹⁹  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁰  at what had happened to him.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ²¹  saying to Abraham, ‘And in your descendants ²²  all the nations ²³  of the earth will be blessed.’ ²⁴ 

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁵  your holy servant Jesus, whom you anointed, ²⁶ 

Kisah Para Rasul 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ²⁷  and no one said that any of his possessions was his own, but everything was held in common. ²⁸ 

Kisah Para Rasul 5:10

5:10 At once ²⁹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 5:28

5:28 saying, “We gave ³⁰  you strict orders ³¹  not to teach in this name. ³²  Look, ³³  you have filled Jerusalem ³⁴  with your teaching, and you intend to bring this man’s blood ³⁵  on us!”

Kisah Para Rasul 5:36-38

5:36 For some time ago ³⁶  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ³⁷  was killed, and all who followed him were dispersed and nothing came of it. ³⁸  5:37 After him Judas the Galilean arose in the days of the census, ³⁹  and incited people to follow him in revolt. ⁴⁰  He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴¹  it will come to nothing, ⁴² 

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ⁴³  the number of disciples in Jerusalem ⁴⁴  increased greatly, and a large group ⁴⁵  of priests became obedient to the faith.

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ⁴⁶  to worship the host ⁴⁷  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁴⁸  forty years in the wilderness, was it, ⁴⁹  house of Israel?

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁵⁰  not persecute? ⁵¹  They ⁵²  killed those who foretold long ago the coming of the Righteous One, ⁵³  whose betrayers and murderers you have now become! ⁵⁴ 

Kisah Para Rasul 8:27

8:27 So ⁵⁵  he got up ⁵⁶  and went. There ⁵⁷  he met ⁵⁸  an Ethiopian eunuch, ⁵⁹  a court official of Candace, ⁶⁰  queen of the Ethiopians, who was in charge of all her treasury. He ⁶¹  had come to Jerusalem to worship, ⁶² 

Kisah Para Rasul 9:21

9:21 All ⁶³  who heard him were amazed and were saying, “Is this not ⁶⁴  the man who in Jerusalem was ravaging ⁶⁵  those who call on this name, and who had come here to bring them as prisoners ⁶⁶  to the chief priests?”

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ⁶⁷  replied, ⁶⁸  “What is it, Lord?” The angel ⁶⁹  said to him, “Your prayers and your acts of charity ⁷⁰  have gone up as a memorial ⁷¹  before God.

Kisah Para Rasul 10:30

10:30 Cornelius ⁷²  replied, ⁷³  “Four days ago at this very hour, at three o’clock in the afternoon, ⁷⁴  I was praying in my house, and suddenly ⁷⁵  a man in shining clothing stood before me

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ⁷⁶  that ⁷⁷  God anointed him with the Holy Spirit and with power. He ⁷⁸  went around doing good and healing all who were oppressed by the devil, ⁷⁹  because God was with him. ⁸⁰ 

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ⁸¹  an object something like a large sheet descending, ⁸²  being let down from heaven ⁸³  by its four corners, and it came to me.

Kisah Para Rasul 11:12-13

11:12 The Spirit told me to accompany them without hesitation. These six brothers ⁸⁴  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,

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁸⁵  went as far as ⁸⁶  Phoenicia, ⁸⁷  Cyprus, ⁸⁸  and Antioch, ⁸⁹  speaking the message ⁹⁰  to no one but Jews.

Kisah Para Rasul 12:17

12:17 He motioned to them ⁹¹  with his hand to be quiet and then related ⁹²  how the Lord had brought ⁹³  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ⁹⁴ 

Kisah Para Rasul 12:20

12:20 Now Herod ⁹⁵  was having an angry quarrel ⁹⁶  with the people of Tyre ⁹⁷  and Sidon. ⁹⁸  So they joined together ⁹⁹  and presented themselves before him. And after convincing ¹⁰⁰  Blastus, the king’s personal assistant, ¹⁰¹  to help them, ¹⁰²  they asked for peace, ¹⁰³  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁰⁴  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁰⁵  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:17

13:17 The God of this people Israel ¹⁰⁶  chose our ancestors ¹⁰⁷  and made the people great ¹⁰⁸  during their stay as foreigners ¹⁰⁹  in the country ¹¹⁰  of Egypt, and with uplifted arm ¹¹¹  he led them out of it.

Kisah Para Rasul 13:22

13:22 After removing him, God ¹¹²  raised up ¹¹³  David their king. He testified about him: ¹¹⁴  ‘I have found David ¹¹⁵  the son of Jesse to be a man after my heart, ¹¹⁶  who will accomplish everything I want him to do.’ ¹¹⁷ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹¹⁸  him, ¹¹⁹  and they fulfilled the sayings ¹²⁰  of the prophets that are read every Sabbath by condemning ¹²¹  him. ¹²² 

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ¹²³ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹²⁴ 

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ¹²⁵  had broken up, ¹²⁶  many of the Jews and God-fearing proselytes ¹²⁷  followed Paul and Barnabas, who were speaking with them and were persuading ¹²⁸  them ¹²⁹  to continue ¹³⁰  in the grace of God.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹³¹  and Samaria, they were relating at length ¹³²  the conversion of the Gentiles and bringing great joy ¹³³  to all the brothers.

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹³⁴  “If ¹³⁵  you consider me to be a believer in the Lord, ¹³⁶  come and stay in my house.” And she persuaded ¹³⁷  us.

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹³⁸  and turned ¹³⁹  and said to the spirit, “I command you in the name of Jesus Christ ¹⁴⁰  to come out of her!” And it came out of her at once. ¹⁴¹ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹⁴²  heard that Paul had also proclaimed the word of God ¹⁴³  in Berea, ¹⁴⁴  they came there too, inciting ¹⁴⁵  and disturbing ¹⁴⁶  the crowds.

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹⁴⁷  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹⁴⁸ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ¹⁴⁹  I even found an altar with this inscription: ¹⁵⁰  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁵¹  this I proclaim to you.

Kisah Para Rasul 18:2

18:2 There he ¹⁵²  found ¹⁵³  a Jew named Aquila, ¹⁵⁴  a native of Pontus, ¹⁵⁵  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁵⁶  had ordered all the Jews to depart from ¹⁵⁷  Rome. ¹⁵⁸  Paul approached ¹⁵⁹  them,

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹⁶⁰  many more days in Corinth, ¹⁶¹  said farewell to ¹⁶²  the brothers and sailed away to Syria accompanied by ¹⁶³  Priscilla and Aquila. ¹⁶⁴  He ¹⁶⁵  had his hair cut off ¹⁶⁶  at Cenchrea ¹⁶⁷  because he had made a vow. ¹⁶⁸ 

Kisah Para Rasul 18:25-26

18:25 He had been instructed in ¹⁶⁹  the way of the Lord, and with great enthusiasm ¹⁷⁰  he spoke and taught accurately the facts ¹⁷¹  about Jesus, although he knew ¹⁷²  only the baptism of John. 18:26 He began to speak out fearlessly ¹⁷³  in the synagogue, ¹⁷⁴  but when Priscilla and Aquila ¹⁷⁵  heard him, they took him aside ¹⁷⁶  and explained the way of God to him more accurately.

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁷⁷  were brought ¹⁷⁸  to the sick, their diseases left them and the evil spirits went out of them. ¹⁷⁹ 

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ¹⁸⁰  the evil spirit jumped on ¹⁸¹  them and beat them all into submission. ¹⁸²  He prevailed ¹⁸³  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:19

19:19 Large numbers ¹⁸⁴  of those who had practiced magic ¹⁸⁵  collected their books ¹⁸⁶  and burned them up in the presence of everyone. ¹⁸⁷  When ¹⁸⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁸⁹ 

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁹⁰  Paul resolved ¹⁹¹  to go to Jerusalem, ¹⁹²  passing through Macedonia ¹⁹³  and Achaia. ¹⁹⁴  He said, ¹⁹⁵  “After I have been there, I must also see Rome.” ¹⁹⁶ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ¹⁹⁷  and turned away ¹⁹⁸  a large crowd, ¹⁹⁹  not only in Ephesus ²⁰⁰  but in practically all of the province of Asia, ²⁰¹  by saying ²⁰²  that gods made by hands are not gods at all. ²⁰³ 

Kisah Para Rasul 21:3

21:3 After we sighted Cyprus ²⁰⁴  and left it behind on our port side, ²⁰⁵  we sailed on to Syria and put in ²⁰⁶  at Tyre, ²⁰⁷  because the ship was to unload its cargo there.

Kisah Para Rasul 21:5

21:5 When ²⁰⁸  our time was over, ²⁰⁹  we left and went on our way. All of them, with their wives and children, accompanied ²¹⁰  us outside of the city. After ²¹¹  kneeling down on the beach and praying, ²¹² 

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ²¹³  my heart? For I am ready not only to be tied up, ²¹⁴  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ²¹⁵  has already chosen ²¹⁶  you to know his will, to see ²¹⁷  the Righteous One, ²¹⁸  and to hear a command ²¹⁹  from his mouth,

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ²²⁰  from him, and the commanding officer ²²¹  was frightened when he realized that Paul ²²²  was ²²³  a Roman citizen ²²⁴  and that he had had him tied up. ²²⁵ 

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ²²⁶  Do ²²⁷  you sit there judging me according to the law, ²²⁸  and in violation of the law ²²⁹  you order me to be struck?”

Kisah Para Rasul 24:25

24:25 While Paul ²³⁰  was discussing ²³¹  righteousness, self-control, ²³²  and the coming judgment, Felix ²³³  became ²³⁴  frightened and said, “Go away for now, and when I have an opportunity, ²³⁵  I will send for you.”

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ²³⁶  from the chief priests, but I also cast my vote ²³⁷  against them when they were sentenced to death. ²³⁸ 

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ²³⁹  as a servant and witness ²⁴⁰  to the things ²⁴¹  you have seen ²⁴²  and to the things in which I will appear to you.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²⁴³  from darkness to light and from the power ²⁴⁴  of Satan to God, so that they may receive forgiveness of sins and a share ²⁴⁵  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:22

26:22 I have experienced ²⁴⁶  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²⁴⁷  what the prophets and Moses said ²⁴⁸  was going to happen:

Kisah Para Rasul 27:40

27:40 So they slipped ²⁴⁹  the anchors ²⁵⁰  and left them in the sea, at the same time loosening the linkage ²⁵¹  that bound the steering oars ²⁵²  together. Then they hoisted ²⁵³  the foresail ²⁵⁴  to the wind and steered toward ²⁵⁵  the beach.

Kisah Para Rasul 28:8

28:8 The father ²⁵⁶  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ²⁵⁷  and after praying, placed ²⁵⁸  his hands on him and healed ²⁵⁹  him.

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

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

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

[1:20]  ⁴ tn Or “uninhabited” or “empty.”

[1:20]  ⁵ sn A quotation from Ps 69:25.

[1:20]  ⁶ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[2:22]  ⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁸ tn Or “miraculous deeds.”

[2:22]  ⁹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:33]  ¹⁰ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹¹ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹² tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹³ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹⁴ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:38]  ¹⁵ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[2:38]  ¹⁷ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹⁸ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[3:10]  ¹⁹ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²⁰ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:25]  ²¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ²² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ²³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁴ sn A quotation from Gen 22:18.

[4:27]  ²⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

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

[4:32]  ²⁷ tn Grk “soul.”

[4:32]  ²⁸ tn Grk “but all things were to them in common.”

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

[5:10]  ²⁹ tn Grk “And at once.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:28]  ³⁰ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ³¹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ³² sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ³³ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ³⁵ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

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

[5:36]  ³⁷ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ³⁸ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ³⁹ tn Or “registration.”

[5:37]  ⁴⁰ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:38]  ⁴¹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴² tn Or “it will be put to an end.”

[6:7]  ⁴³ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁴⁵ tn Grk “a great multitude.”

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

[7:42]  ⁴⁶ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁴⁷ tn Or “stars.”

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

[7:42]  ⁴⁸ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁴⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:52]  ⁵⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁵² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁵³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁵⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[8:27]  ⁵⁵ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁵⁶ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁵⁷ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ⁵⁸ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁵⁹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁶⁰ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

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

[8:27]  ⁶¹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁶² sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[9:21]  ⁶³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:21]  ⁶⁴ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ⁶⁵ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ⁶⁶ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[10:4]  ⁶⁷ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁶⁸ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁶⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁷⁰ tn Or “your gifts to the needy.”

[10:4]  ⁷¹ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:30]  ⁷² tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:30]  ⁷³ tn Grk “said.”

[10:30]  ⁷⁴ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁷⁵ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:38]  ⁷⁶ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁷⁷ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁷⁸ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁷⁹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ⁸⁰ sn See Acts 7:9.

[11:5]  ⁸¹ 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]  ⁸² tn Or “coming down.”

[11:5]  ⁸³ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:12]  ⁸⁴ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:19]  ⁸⁵ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁸⁶ 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]  ⁸⁷ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Grk “word.”

[12:17]  ⁹¹ 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]  ⁹² 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]  ⁹³ tn Or “led.”

[12:17]  ⁹⁴ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[12:20]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn Or “with one accord.”

[12:20]  ¹⁰⁰ tn Or “persuading.”

[12:20]  ¹⁰¹ 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]  ¹⁰² tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹⁰³ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[13:2]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “Appoint.”

[13:17]  ¹⁰⁶ tn Or “people of Israel.”

[13:17]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn Or “as resident aliens.”

[13:17]  ¹¹⁰ tn Or “land.”

[13:17]  ¹¹¹ 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.

[13:22]  ¹¹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ sn A quotation from Ps 89:20.

[13:22]  ¹¹⁶ sn A quotation from 1 Sam 13:14.

[13:22]  ¹¹⁷ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:27]  ¹¹⁸ 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]  ¹¹⁹ tn Grk “this one.”

[13:27]  ¹²⁰ 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]  ¹²¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹²² 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.

[13:41]  ¹²³ tn Or “and die!”

[13:41]  ¹²⁴ 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.

[13:43]  ¹²⁵ sn See the note on synagogue in 6:9.

[13:43]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹²⁹ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹³⁰ 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.

[15:3]  ¹³¹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹³² 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]  ¹³³ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[16:15]  ¹³⁴ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹³⁵ 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]  ¹³⁶ 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]  ¹³⁷ 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.”

[16:18]  ¹³⁸ 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]  ¹³⁹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁴¹ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:13]  ¹⁴² sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁴³ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁴⁴ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁴⁵ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ¹⁴⁶ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:15]  ¹⁴⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹⁴⁸ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:23]  ¹⁴⁹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁵⁰ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁵¹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[18:2]  ¹⁵² tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ¹⁵³ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹⁵⁴ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹⁵⁵ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁵⁶ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁵⁷ tn Or “to leave.”

[18:2]  ¹⁵⁸ map For location see JP4 A1.

[18:2]  ¹⁵⁹ tn Or “went to.”

[18:18]  ¹⁶⁰ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁶¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁶² tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹⁶³ tn Grk “Syria, and with him.”

[18:18]  ¹⁶⁴ sn See the note on Aquila in 18:2.

[18:18]  ¹⁶⁵ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁶⁶ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁶⁷ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹⁶⁸ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:25]  ¹⁶⁹ tn Or “had been taught.”

[18:25]  ¹⁷⁰ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ¹⁷¹ tn Grk “the things.”

[18:25]  ¹⁷² tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ¹⁷³ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁷⁴ sn See the note on synagogue in 6:9.

[18:26]  ¹⁷⁵ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹⁷⁶ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:12]  ¹⁷⁷ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁷⁸ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹⁷⁹ tn The words “of them” are not in the Greek text, but are implied.

[19:16]  ¹⁸⁰ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁸¹ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹⁸² tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹⁸³ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:19]  ¹⁸⁴ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁸⁵ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹⁸⁶ tn Or “scrolls.”

[19:19]  ¹⁸⁷ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹⁸⁸ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ¹⁸⁹ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:21]  ¹⁹⁰ tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁹¹ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹⁹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹⁹³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹⁹⁴ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹⁹⁵ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹⁹⁶ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:26]  ¹⁹⁷ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹⁹⁸ tn Or “misled.”

[19:26]  ¹⁹⁹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ²⁰⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ²⁰¹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ²⁰² tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ²⁰³ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[21:3]  ²⁰⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ²⁰⁵ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ²⁰⁶ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ²⁰⁷ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:5]  ²⁰⁸ 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]  ²⁰⁹ 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]  ²¹⁰ 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]  ²¹¹ 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]  ²¹² sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:13]  ²¹³ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²¹⁴ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[22:14]  ²¹⁵ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ²¹⁶ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ²¹⁷ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ²¹⁸ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ²¹⁹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:29]  ²²⁰ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ²²¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ²²² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ²²³ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ²²⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ²²⁵ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[23:3]  ²²⁶ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ²²⁷ tn Grk “And do.” 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.

[23:3]  ²²⁸ tn The law refers to the law of Moses.

[23:3]  ²²⁹ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[24:25]  ²³⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²³¹ tn Or “speaking about.”

[24:25]  ²³² tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ²³³ sn See the note on Felix in 23:26.

[24:25]  ²³⁴ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ²³⁵ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[26:10]  ²³⁶ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²³⁷ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ²³⁸ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:16]  ²³⁹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²⁴⁰ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ²⁴¹ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ²⁴² tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:18]  ²⁴³ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²⁴⁴ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²⁴⁵ tn Or “and an inheritance.”

[26:22]  ²⁴⁶ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ²⁴⁷ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ²⁴⁸ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[27:40]  ²⁴⁹ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ²⁵⁰ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ²⁵¹ tn Grk “bands”; possibly “ropes.”

[27:40]  ²⁵² tn Or “rudders.”

[27:40]  ²⁵³ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ²⁵⁴ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ²⁵⁵ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[28:8]  ²⁵⁶ tn Grk “It happened that the father.” 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.

[28:8]  ²⁵⁷ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁵⁸ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁵⁹ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.