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 2:22

2:22 “Men of Israel, ⁴  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁵  wonders, and miraculous signs ⁶  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 2:29

2:29 “Brothers, ⁷  I can speak confidently ⁸  to you about our forefather ⁹  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁰  in the name of Jesus Christ ¹¹  for ¹²  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹³ 

Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁴  but what I do have I give you. In the name ¹⁵  of Jesus Christ ¹⁶  the Nazarene, stand up and ¹⁷  walk!”

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹⁸  saying to Abraham, ‘And in your descendants ¹⁹  all the nations ²⁰  of the earth will be blessed.’ ²¹ 

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ²²  and said, “Master of all, ²³  you who made the heaven, the earth, ²⁴  the sea, and everything that is in them,

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 4:31

4:31 When ²⁷  they had prayed, the place where they were assembled together was shaken, ²⁸  and they were all filled with the Holy Spirit and began to speak ²⁹  the word of God ³⁰  courageously. ³¹ 

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ³²  and incited people to follow him in revolt. ³³  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ³⁴  the number of disciples in Jerusalem ³⁵  increased greatly, and a large group ³⁶  of priests became obedient to the faith.

Kisah Para Rasul 7:4-5

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ³⁷  made him move ³⁸  to this country where you now live. 7:5 He ³⁹  did not give any of it to him for an inheritance, ⁴⁰  not even a foot of ground, ⁴¹  yet God ⁴²  promised to give it to him as his possession, and to his descendants after him, ⁴³  even though Abraham ⁴⁴  as yet had no child.

Kisah Para Rasul 7:34-35

7:34 I have certainly seen the suffering ⁴⁵  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁴⁶  Now ⁴⁷  come, I will send you to Egypt.’ ⁴⁸  7:35 This same ⁴⁹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁰  God sent as both ruler and deliverer ⁵¹  through the hand of the angel ⁵²  who appeared to him in the bush.

Kisah Para Rasul 7:44-45

7:44 Our ancestors ⁵³  had the tabernacle ⁵⁴  of testimony in the wilderness, ⁵⁵  just as God ⁵⁶  who spoke to Moses ordered him ⁵⁷  to make it according to the design he had seen. 7:45 Our ⁵⁸  ancestors ⁵⁹  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁶⁰  until the time ⁶¹  of David.

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁶²  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

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 9:38

9:38 Because Lydda ⁶⁷  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.” ⁶⁸ 

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ⁶⁹  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁷⁰  and approached ⁷¹  the gate.

Kisah Para Rasul 11:13

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 12:11

12:11 When ⁷²  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁷³  me from the hand ⁷⁴  of Herod ⁷⁵  and from everything the Jewish people ⁷⁶  were expecting to happen.”

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁷⁷  Barnabas, Simeon called Niger, ⁷⁸  Lucius the Cyrenian, ⁷⁹  Manaen (a close friend of Herod ⁸⁰  the tetrarch ⁸¹  from childhood ⁸² ) and Saul.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁸³  the leaders of the synagogue ⁸⁴  sent them a message, ⁸⁵  saying, “Brothers, ⁸⁶  if you have any message ⁸⁷  of exhortation ⁸⁸  for the people, speak it.” ⁸⁹ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁹⁰  him, ⁹¹  and they fulfilled the sayings ⁹²  of the prophets that are read every Sabbath by condemning ⁹³  him. ⁹⁴ 

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ⁹⁵ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁹⁶ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁹⁷  and listened to Barnabas and Paul while they explained all the miraculous signs ⁹⁸  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ⁹⁹  to send men chosen from among them, Judas called Barsabbas and Silas, ¹⁰⁰  leaders among the brothers, to Antioch ¹⁰¹  with Paul and Barnabas.

Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ¹⁰²  and visit the brothers in every town where we proclaimed the word of the Lord ¹⁰³  to see how they are doing.” ¹⁰⁴ 

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ¹⁰⁵  to accompany him, and he took ¹⁰⁶  him and circumcised ¹⁰⁷  him because of the Jews who were in those places, ¹⁰⁸  for they all knew that his father was Greek. ¹⁰⁹ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹¹⁰  and turned ¹¹¹  and said to the spirit, “I command you in the name of Jesus Christ ¹¹²  to come out of her!” And it came out of her at once. ¹¹³ 

Kisah Para Rasul 17:11

17:11 These Jews ¹¹⁴  were more open-minded ¹¹⁵  than those in Thessalonica, ¹¹⁶  for they eagerly ¹¹⁷  received ¹¹⁸  the message, examining ¹¹⁹  the scriptures carefully every day ¹²⁰  to see if these things were so.

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹²¹  heard that Paul had also proclaimed the word of God ¹²²  in Berea, ¹²³  they came there too, inciting ¹²⁴  and disturbing ¹²⁵  the crowds.

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ¹²⁶  I even found an altar with this inscription: ¹²⁷  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹²⁸  this I proclaim to you.

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹²⁹  many more days in Corinth, ¹³⁰  said farewell to ¹³¹  the brothers and sailed away to Syria accompanied by ¹³²  Priscilla and Aquila. ¹³³  He ¹³⁴  had his hair cut off ¹³⁵  at Cenchrea ¹³⁶  because he had made a vow. ¹³⁷ 

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹³⁸  in the synagogue, ¹³⁹  but when Priscilla and Aquila ¹⁴⁰  heard him, they took him aside ¹⁴¹  and explained the way of God to him more accurately.

Kisah Para Rasul 19:9

19:9 But when ¹⁴²  some were stubborn ¹⁴³  and refused to believe, reviling ¹⁴⁴  the Way ¹⁴⁵  before the congregation, he left ¹⁴⁶  them and took the disciples with him, ¹⁴⁷  addressing ¹⁴⁸  them every day ¹⁴⁹  in the lecture hall ¹⁵⁰  of Tyrannus.

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ¹⁵¹  the evil spirit jumped on ¹⁵²  them and beat them all into submission. ¹⁵³  He prevailed ¹⁵⁴  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁵⁵  Paul resolved ¹⁵⁶  to go to Jerusalem, ¹⁵⁷  passing through Macedonia ¹⁵⁸  and Achaia. ¹⁵⁹  He said, ¹⁶⁰  “After I have been there, I must also see Rome.” ¹⁶¹ 

Kisah Para Rasul 20:7

20:7 On the first day ¹⁶²  of the week, when we met ¹⁶³  to break bread, Paul began to speak ¹⁶⁴  to the people, and because he intended ¹⁶⁵  to leave the next day, he extended ¹⁶⁶  his message until midnight.

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ¹⁶⁷  so as not to spend time ¹⁶⁸  in the province of Asia, ¹⁶⁹  for he was hurrying ¹⁷⁰  to arrive in Jerusalem, ¹⁷¹  if possible, ¹⁷²  by the day of Pentecost.

Kisah Para Rasul 20:28

20:28 Watch out for ¹⁷³  yourselves and for all the flock of which ¹⁷⁴  the Holy Spirit has made you overseers, ¹⁷⁵  to shepherd the church of God ¹⁷⁶  that he obtained ¹⁷⁷  with the blood of his own Son. ¹⁷⁸ 

Kisah Para Rasul 20:32

20:32 And now I entrust ¹⁷⁹  you to God and to the message ¹⁸⁰  of his grace. This message ¹⁸¹  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ¹⁸²  God. Then they said to him, “You see, brother, how many thousands of Jews ¹⁸³  there are who have believed, and they are all ardent observers ¹⁸⁴  of the law. ¹⁸⁵ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ¹⁸⁶  the Jews from the province of Asia ¹⁸⁷  who had seen him in the temple area ¹⁸⁸  stirred up the whole crowd ¹⁸⁹  and seized ¹⁹⁰  him,

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ¹⁹¹  and when the commanding officer ¹⁹²  was unable ¹⁹³  to find out the truth ¹⁹⁴  because of the disturbance, ¹⁹⁵  he ordered Paul ¹⁹⁶  to be brought into the barracks. ¹⁹⁷ 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ¹⁹⁸  and some experts in the law ¹⁹⁹  from the party of the Pharisees stood up ²⁰⁰  and protested strongly, ²⁰¹  “We find nothing wrong ²⁰²  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ²⁰³  the God of our ancestors ²⁰⁴  according to the Way (which they call a sect), believing everything that is according to the law ²⁰⁵  and that is written in the prophets.

Kisah Para Rasul 25:6

25:6 After Festus ²⁰⁶  had stayed ²⁰⁷  not more than eight or ten days among them, he went down to Caesarea, ²⁰⁸  and the next day he sat ²⁰⁹  on the judgment seat ²¹⁰  and ordered Paul to be brought.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²¹¹  from darkness to light and from the power ²¹²  of Satan to God, so that they may receive forgiveness of sins and a share ²¹³  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ²¹⁴  and to the Gentiles, that they should repent and turn to God, ²¹⁵  performing deeds consistent with ²¹⁶  repentance.

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ²¹⁷  to him, ²¹⁸  because I cannot believe ²¹⁹  that any of these things has escaped his notice, ²²⁰  for this was not done in a corner. ²²¹ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ²²²  Paul ²²³  stood up ²²⁴  among them and said, “Men, you should have listened to me ²²⁵  and not put out to sea ²²⁶  from Crete, thus avoiding ²²⁷  this damage and loss.

Kisah Para Rasul 28:25

28:25 So they began to leave, ²²⁸  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²²⁹  through the prophet Isaiah

[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.

[2:22]  ⁴ 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]  ⁵ tn Or “miraculous deeds.”

[2:22]  ⁶ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:29]  ⁷ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁸ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁹ tn Or “about our noted ancestor,” “about the patriarch.”

[2:38]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[3:6]  ¹⁴ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁵ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁷ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:25]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn A quotation from Gen 22:18.

[4:24]  ²² sn With one mind. Compare Acts 1:14.

[4:24]  ²³ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ²⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:27]  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.”

[4:31]  ²⁷ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ²⁸ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²⁹ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ³⁰ tn Or “speak God’s message.”

[4:31]  ³¹ tn Or “with boldness.”

[5:37]  ³² tn Or “registration.”

[5:37]  ³³ 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.

[6:7]  ³⁴ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ³⁶ tn Grk “a great multitude.”

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

[7:4]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ³⁸ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ³⁹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ⁴⁰ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁴¹ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁴² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁴³ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁴⁴ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:34]  ⁴⁵ tn Or “mistreatment.”

[7:34]  ⁴⁶ tn Or “to set them free.”

[7:34]  ⁴⁷ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ⁴⁸ sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁴⁹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵⁰ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵¹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁵² tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:44]  ⁵³ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁵⁴ tn Or “tent.”

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

[7:44]  ⁵⁵ tn Or “desert.”

[7:44]  ⁵⁶ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁵⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:45]  ⁵⁸ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ⁵⁹ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁶⁰ tn Or “forefathers”; Grk “fathers.”

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

[7:45]  ⁶¹ tn Grk “In those days.”

[9:11]  ⁶² sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[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.

[9:38]  ⁶⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁶⁸ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[10:17]  ⁶⁹ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁷⁰ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁷¹ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[12:11]  ⁷² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:11]  ⁷³ tn Or “delivered.”

[12:11]  ⁷⁴ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁷⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁷⁶ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:1]  ⁷⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁷⁸ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁷⁹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁸⁰ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁸¹ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁸² tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:15]  ⁸³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁸⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁸⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁸⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁸⁷ tn Or “word.”

[13:15]  ⁸⁸ tn Or “encouragement.”

[13:15]  ⁸⁹ tn Or “give it.”

[13:27]  ⁹⁰ 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]  ⁹¹ tn Grk “this one.”

[13:27]  ⁹² 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]  ⁹³ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁹⁴ 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]  ⁹⁵ tn Or “and die!”

[13:41]  ⁹⁶ 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.

[15:12]  ⁹⁷ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁹⁸ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:22]  ⁹⁹ 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]  ¹⁰⁰ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁰¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[15:36]  ¹⁰² tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ¹⁰³ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ¹⁰⁴ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:3]  ¹⁰⁵ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹⁰⁶ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹⁰⁷ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹⁰⁸ tn Or “who lived in the area.”

[16:3]  ¹⁰⁹ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:18]  ¹¹⁰ 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]  ¹¹¹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹¹³ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:11]  ¹¹⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ¹¹⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ¹¹⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ¹¹⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹¹⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ¹¹⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹²⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:13]  ¹²¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹²² 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]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:23]  ¹²⁶ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹²⁷ 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]  ¹²⁸ 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.

[18:18]  ¹²⁹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹³⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹³¹ 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]  ¹³² tn Grk “Syria, and with him.”

[18:18]  ¹³³ sn See the note on Aquila in 18:2.

[18:18]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ 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]  ¹³⁷ 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.

[18:26]  ¹³⁸ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹³⁹ sn See the note on synagogue in 6:9.

[18:26]  ¹⁴⁰ 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]  ¹⁴¹ 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.”

[19:9]  ¹⁴² tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹⁴³ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁴⁸ 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]  ¹⁴⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁵⁰ 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.”

[19:16]  ¹⁵¹ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:21]  ¹⁵⁵ tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁵⁶ 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]  ¹⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹⁵⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹⁵⁹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹⁶⁰ 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]  ¹⁶¹ 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.

[20:7]  ¹⁶² sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹⁶³ tn Or “assembled.”

[20:7]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ tn Or “prolonged.”

[20:16]  ¹⁶⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ¹⁶⁸ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ¹⁶⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ¹⁷⁰ tn Or “was eager.”

[20:16]  ¹⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ¹⁷² tn Grk “if it could be to him” (an idiom).

[20:28]  ¹⁷³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹⁷⁴ tn Grk “in which.”

[20:28]  ¹⁷⁵ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹⁷⁶ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹⁷⁷ tn Or “acquired.”

[20:28]  ¹⁷⁸ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:32]  ¹⁷⁹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁸⁰ tn Grk “word.”

[20:32]  ¹⁸¹ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[21:20]  ¹⁸² tn Or “glorified.”

[21:20]  ¹⁸³ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ¹⁸⁴ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹⁸⁵ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:27]  ¹⁸⁶ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹⁸⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ¹⁸⁸ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁸⁹ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹⁹⁰ tn Grk “and laid hands on.”

[21:34]  ¹⁹¹ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹⁹² tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹⁹³ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹⁹⁴ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹⁹⁵ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹⁹⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹⁹⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:9]  ¹⁹⁸ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹⁹⁹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁰⁰ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁰¹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²⁰² sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:14]  ²⁰³ tn Or “serve.”

[24:14]  ²⁰⁴ tn Or “forefathers”; Grk “fathers.”

[24:14]  ²⁰⁵ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[25:6]  ²⁰⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ²⁰⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ²⁰⁸ 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.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ²⁰⁹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ²¹⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[26:18]  ²¹¹ 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]  ²¹² 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]  ²¹³ tn Or “and an inheritance.”

[26:20]  ²¹⁴ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ²¹⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ²¹⁶ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:26]  ²¹⁷ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ²¹⁸ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ²¹⁹ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ²²⁰ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ²²¹ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[27:21]  ²²² tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²²³ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²²⁴ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²²⁵ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ²²⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ²²⁷ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[28:25]  ²²⁸ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²²⁹ tn Or “forefathers”; Grk “fathers.”