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 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁷  saying to Abraham, ‘And in your descendants ⁸  all the nations ⁹  of the earth will be blessed.’ ¹⁰ 

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹¹  of Peter and John, and discovered ¹²  that they were uneducated ¹³  and ordinary ¹⁴  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ¹⁵  and said, “Master of all, ¹⁶  you who made the heaven, the earth, ¹⁷  the sea, and everything that is in them,

Kisah Para Rasul 4:34

4:34 For there was no one needy ¹⁸  among them, because those who were owners of land or houses were selling ¹⁹  them ²⁰  and bringing the proceeds from the sales

Kisah Para Rasul 5:15-16

5:15 Thus ²¹  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ²²  also came together, bringing the sick and those troubled by unclean spirits. ²³  They ²⁴  were all ²⁵  being healed.

Kisah Para Rasul 5:36-37

5:36 For some time ago ²⁶  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ²⁷  was killed, and all who followed him were dispersed and nothing came of it. ²⁸  5:37 After him Judas the Galilean arose in the days of the census, ²⁹  and incited people to follow him in revolt. ³⁰  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 7:45

7:45 Our ³¹  ancestors ³²  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ³³  until the time ³⁴  of David.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ³⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ³⁶  persecution began ³⁷  against the church in Jerusalem, ³⁸  and all ³⁹  except the apostles were forced to scatter throughout the regions ⁴⁰  of Judea and Samaria.

Kisah Para Rasul 11:17

11:17 Therefore if God ⁴¹  gave them the same gift ⁴²  as he also gave us after believing ⁴³  in the Lord Jesus Christ, ⁴⁴  who was I to hinder ⁴⁵  God?”

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ⁴⁶  of soldiers to guard him. Herod ⁴⁷  planned ⁴⁸  to bring him out for public trial ⁴⁹  after the Passover.

Kisah Para Rasul 13:17

13:17 The God of this people Israel ⁵⁰  chose our ancestors ⁵¹  and made the people great ⁵²  during their stay as foreigners ⁵³  in the country ⁵⁴  of Egypt, and with uplifted arm ⁵⁵  he led them out of it.

Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁵⁶  and visit the brothers in every town where we proclaimed the word of the Lord ⁵⁷  to see how they are doing.” ⁵⁸ 

Kisah Para Rasul 16:14

16:14 A ⁵⁹  woman named Lydia, a dealer in purple cloth ⁶⁰  from the city of Thyatira, ⁶¹  a God-fearing woman, listened to us. ⁶²  The Lord opened her heart to respond ⁶³  to what Paul was saying.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ⁶⁴  Jason and some of the brothers before the city officials, ⁶⁵  screaming, “These people who have stirred up trouble ⁶⁶  throughout the world ⁶⁷  have come here too,

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁶⁸  Paul resolved ⁶⁹  to go to Jerusalem, ⁷⁰  passing through Macedonia ⁷¹  and Achaia. ⁷²  He said, ⁷³  “After I have been there, I must also see Rome.” ⁷⁴ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁷⁵  and turned away ⁷⁶  a large crowd, ⁷⁷  not only in Ephesus ⁷⁸  but in practically all of the province of Asia, ⁷⁹  by saying ⁸⁰  that gods made by hands are not gods at all. ⁸¹ 

Kisah Para Rasul 20:4

20:4 Paul ⁸²  was accompanied by Sopater son of Pyrrhus from Berea, ⁸³  Aristarchus and Secundus from Thessalonica, ⁸⁴  Gaius ⁸⁵  from Derbe, ⁸⁶  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ⁸⁷ 

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁸⁸  came along with us too, and brought us to the house ⁸⁹  of Mnason of Cyprus, a disciple from the earliest times, ⁹⁰  with whom we were to stay.

Kisah Para Rasul 21:24

21:24 take them and purify ⁹¹  yourself along with them and pay their expenses, ⁹²  so that they may have their heads shaved. ⁹³  Then ⁹⁴  everyone will know there is nothing in what they have been told ⁹⁵  about you, but that you yourself live in conformity with ⁹⁶  the law. ⁹⁷ 

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ⁹⁸  from him, and the commanding officer ⁹⁹  was frightened when he realized that Paul ¹⁰⁰  was ¹⁰¹  a Roman citizen ¹⁰²  and that he had had him tied up. ¹⁰³ 

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹⁰⁴  Do ¹⁰⁵  you sit there judging me according to the law, ¹⁰⁶  and in violation of the law ¹⁰⁷  you order me to be struck?”

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹⁰⁸  stood near ¹⁰⁹  Paul ¹¹⁰  and said, “Have courage, ¹¹¹  for just as you have testified about me in Jerusalem, ¹¹²  so you must also testify in Rome.” ¹¹³ 

Kisah Para Rasul 23:23

23:23 Then ¹¹⁴  he summoned ¹¹⁵  two of the centurions ¹¹⁶  and said, “Make ready two hundred soldiers to go to Caesarea ¹¹⁷  along with seventy horsemen ¹¹⁸  and two hundred spearmen ¹¹⁹  by ¹²⁰  nine o’clock tonight, ¹²¹ 

Kisah Para Rasul 23:30

23:30 When I was informed ¹²²  there would be a plot ¹²³  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹²⁴  against him before you.

Kisah Para Rasul 25:10

25:10 Paul replied, ¹²⁵  “I am standing before Caesar’s ¹²⁶  judgment seat, ¹²⁷  where I should be tried. ¹²⁸  I have done nothing wrong ¹²⁹  to the Jews, as you also know very well. ¹³⁰ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ¹³¹  to write to my lord ¹³²  about him. ¹³³  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹³⁴  so that after this preliminary hearing ¹³⁵  I may have something to write.

Kisah Para Rasul 26:3

26:3 because you are especially ¹³⁶  familiar with all the customs and controversial issues ¹³⁷  of the Jews. Therefore I ask ¹³⁸  you to listen to me patiently.

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 ¹³⁹  from the chief priests, but I also cast my vote ¹⁴⁰  against them when they were sentenced to death. ¹⁴¹ 

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ¹⁴²  to him, ¹⁴³  because I cannot believe ¹⁴⁴  that any of these things has escaped his notice, ¹⁴⁵  for this was not done in a corner. ¹⁴⁶ 

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁴⁷  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁴⁸ 

[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.

[3:25]  ⁷ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁸ 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]  ⁹ 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]  ¹⁰ sn A quotation from Gen 22:18.

[4:13]  ¹¹ tn Or “courage.”

[4:13]  ¹² tn Or “and found out.”

[4:13]  ¹³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:24]  ¹⁵ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁶ 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]  ¹⁷ 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.

[4:34]  ¹⁸ tn Or “poor.”

[4:34]  ¹⁹ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ²⁰ tn The word “them” 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.

[5:15]  ²¹ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ²³ sn Unclean spirits refers to evil spirits.

[5:16]  ²⁴ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ²⁵ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:36]  ²⁶ tn Grk “For before these days.”

[5:36]  ²⁷ 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]  ²⁸ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ²⁹ tn Or “registration.”

[5:37]  ³⁰ 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.

[7:45]  ³¹ 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]  ³² tn Or “forefathers”; Grk “fathers.”

[7:45]  ³³ 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]  ³⁴ tn Grk “In those days.”

[8:1]  ³⁵ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³⁶ tn Or “severe.”

[8:1]  ³⁷ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³⁹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁴⁰ tn Or “countryside.”

[11:17]  ⁴¹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁴² sn That is, the same gift of the Holy Spirit.

[11:17]  ⁴³ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁴⁵ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[12:4]  ⁴⁶ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁴⁷ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁴⁸ tn Or “intended”; Grk “wanted.”

[12:4]  ⁴⁹ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[13:17]  ⁵⁰ tn Or “people of Israel.”

[13:17]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Or “as resident aliens.”

[13:17]  ⁵⁴ tn Or “land.”

[13:17]  ⁵⁵ 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.

[15:36]  ⁵⁶ 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]  ⁵⁷ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁵⁸ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:14]  ⁵⁹ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ⁶⁰ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶¹ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶² tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁶³ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[17:6]  ⁶⁴ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁶⁵ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁶⁶ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁶⁷ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

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

[19:21]  ⁶⁸ tn Grk “all these things had been fulfilled.”

[19:21]  ⁶⁹ 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]  ⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁷¹ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁷² sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁷⁶ tn Or “misled.”

[19:26]  ⁷⁷ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁷⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁷⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁸⁰ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁸¹ 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.

[20:4]  ⁸² tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ⁸³ 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.

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ⁸⁴ tn Grk “of the Thessalonians.”

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ⁸⁵ tn Grk “and Gaius,” but 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.

[20:4]  ⁸⁶ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  map For location see JP1 E2; JP2 E2; JP3 E2.

[20:4]  ⁸⁷ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.

[21:16]  ⁸⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[21:16]  ⁸⁹ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁹⁰ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:24]  ⁹¹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ⁹² tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ⁹³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ⁹⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ⁹⁵ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ⁹⁶ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ⁹⁷ sn The law refers to the law of Moses.

[22:29]  ⁹⁸ 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]  ⁹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹⁰⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ¹⁰¹ 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]  ¹⁰² tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn The law refers to the law of Moses.

[23:3]  ¹⁰⁷ 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.

[23:11]  ¹⁰⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁰⁹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹¹⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹¹¹ tn Or “Do not be afraid.”

[23:11]  ¹¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹¹³ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:23]  ¹¹⁴ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹¹⁵ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹¹⁶ sn See the note on the word centurion in 10:1.

[23:23]  ¹¹⁷ 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. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ¹¹⁸ tn Or “cavalrymen.”

[23:23]  ¹¹⁹ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ¹²⁰ tn Grk “from.”

[23:23]  ¹²¹ tn Grk “from the third hour of the night.”

[23:30]  ¹²² tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ¹²³ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹²⁴ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[25:10]  ¹²⁵ tn Grk “said.”

[25:10]  ¹²⁶ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹²⁷ 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 bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  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.

[25:10]  ¹²⁸ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹²⁹ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹³⁰ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:26]  ¹³¹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹³² sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹³³ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ¹³⁴ sn See the note on King Agrippa in 25:13.

[25:26]  ¹³⁵ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:3]  ¹³⁶ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹³⁷ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ¹³⁸ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:10]  ¹³⁹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:26]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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.

[26:29]  ¹⁴⁷ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹⁴⁸ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”