Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 1:25

1:25 to assume the task ⁸  of this service ⁹  and apostleship from which Judas turned aside ¹⁰  to go to his own place.” ¹¹ 

Kisah Para Rasul 2:18

2:18 Even on my servants, ¹²  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ¹³ 

Kisah Para Rasul 2:40

2:40 With many other words he testified ¹⁴  and exhorted them saying, “Save yourselves from this perverse ¹⁵  generation!”

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 3:21

3:21 This one ¹⁶  heaven must ¹⁷  receive until the time all things are restored, ¹⁸  which God declared ¹⁹  from times long ago ²⁰  through his holy prophets.

Kisah Para Rasul 3:26

3:26 God raised up ²¹  his servant and sent him first to you, to bless you by turning ²²  each one of you from your iniquities.” ²³ 

Kisah Para Rasul 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ²⁴ 

Kisah Para Rasul 5:2

5:2 He ²⁵  kept back for himself part of the proceeds with his wife’s knowledge; he brought ²⁶  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ²⁷  of the Freedmen (as it was called), ²⁸  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ²⁹  stood up and argued with Stephen.

Kisah Para Rasul 8:10

8:10 All the people, ³⁰  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ³¹ 

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ³²  that he may perhaps forgive you for the intent of your heart. ³³ 

Kisah Para Rasul 8:33

8:33 In humiliation ³⁴  justice was taken from him. ³⁵ 

Who can describe his posterity? ³⁶ 

For his life was taken away ³⁷  from the earth.” ³⁸ 

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ³⁹  and beginning with this scripture ⁴⁰  proclaimed the good news about Jesus to him.

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ⁴¹  he could see nothing. ⁴²  Leading him by the hand, his companions ⁴³  brought him into Damascus.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁴⁴  “Lord, I have heard from many people ⁴⁵  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 10:23

10:23 So Peter ⁴⁶  invited them in and entertained them as guests.

On the next day he got up and set out ⁴⁷  with them, and some of the brothers from Joppa ⁴⁸  accompanied him.

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ⁴⁹ 

Kisah Para Rasul 11:11

11:11 At that very moment, ⁵⁰  three men sent to me from Caesarea ⁵¹  approached ⁵²  the house where we were staying. ⁵³ 

Kisah Para Rasul 12:19

12:19 When Herod ⁵⁴  had searched ⁵⁵  for him and did not find him, he questioned ⁵⁶  the guards and commanded that they be led away to execution. ⁵⁷  Then ⁵⁸  Herod ⁵⁹  went down from Judea to Caesarea ⁶⁰  and stayed there.

Kisah Para Rasul 13:8

13:8 But the magician Elymas ⁶¹  (for that is the way his name is translated) ⁶²  opposed them, trying to turn the proconsul ⁶³  away from the faith.

Kisah Para Rasul 13:14

13:14 Moving on from ⁶⁴  Perga, ⁶⁵  they arrived at Pisidian Antioch, ⁶⁶  and on the Sabbath day they went into ⁶⁷  the synagogue ⁶⁸  and sat down.

Kisah Para Rasul 13:31

13:31 and ⁶⁹  for many days he appeared to those who had accompanied ⁷⁰  him from Galilee to Jerusalem. These ⁷¹  are now his witnesses to the people.

Kisah Para Rasul 13:39

13:39 and by this one ⁷²  everyone who believes is justified ⁷³  from everything from which the law of Moses could not justify ⁷⁴  you. ⁷⁵ 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ⁷⁶  and Iconium, ⁷⁷  and after winning ⁷⁸  the crowds over, they stoned ⁷⁹  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁸⁰  and began to teach the brothers, “Unless you are circumcised ⁸¹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:4-5

15:4 When they arrived in Jerusalem, they were received ⁸²  by the church and the apostles and the elders, and they reported ⁸³  all the things God had done with them. ⁸⁴  15:5 But some from the religious party of the Pharisees ⁸⁵  who had believed stood up and said, “It is necessary ⁸⁶  to circumcise the Gentiles ⁸⁷  and to order them to observe ⁸⁸  the law of Moses.”

Kisah Para Rasul 16:33

16:33 At ⁸⁹  that hour of the night he took them ⁹⁰  and washed their wounds; ⁹¹  then ⁹²  he and all his family ⁹³  were baptized right away. ⁹⁴ 

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁹⁵  departed.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁹⁶  as he customarily did, and on three Sabbath days he addressed ⁹⁷  them from the scriptures,

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁹⁸  for him and find him, ⁹⁹  though he is ¹⁰⁰  not far from each one of us.

Kisah Para Rasul 20:6

20:6 We ¹⁰¹  sailed away from Philippi ¹⁰²  after the days of Unleavened Bread, ¹⁰³  and within five days ¹⁰⁴  we came to the others ¹⁰⁵  in Troas, ¹⁰⁶  where we stayed for seven days.

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ¹⁰⁷  we ¹⁰⁸  tore ourselves away ¹⁰⁹  from them, we put out to sea, ¹¹⁰  and sailing a straight course, ¹¹¹  we came to Cos, ¹¹²  on the next day to Rhodes, ¹¹³  and from there to Patara. ¹¹⁴ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ¹¹⁵  and arrived at Ptolemais, ¹¹⁶  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ¹¹⁷  came along with us too, and brought us to the house ¹¹⁸  of Mnason of Cyprus, a disciple from the earliest times, ¹¹⁹  with whom we were to stay.

Kisah Para Rasul 22:11

22:11 Since I could not see because of ¹²⁰  the brilliance ¹²¹  of that light, I came to Damascus led by the hand of ¹²²  those who were with me.

Kisah Para Rasul 24:11

24:11 As you can verify ¹²³  for yourself, not more than twelve days ago ¹²⁴  I went up to Jerusalem ¹²⁵  to worship.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ¹²⁶  without a crowd or a disturbance. ¹²⁷ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ¹²⁸  bringing many serious ¹²⁹  charges that they were not able to prove. ¹³⁰ 

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ¹³¹  from my youth, spending my life from the beginning among my own people ¹³²  and in Jerusalem. ¹³³ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ¹³⁴  for your survival. ¹³⁵  For not one of you will lose a hair from his head.”

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ¹³⁶  some on planks ¹³⁷  and some on pieces of the ship. ¹³⁸  And in this way ¹³⁹  all were brought safely to land.

Kisah Para Rasul 28:3

28:3 When Paul had gathered a bundle of brushwood ¹⁴⁰  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:25]  ⁸ tn Grk “to take the place.”

[1:25]  ⁹ tn Or “of this ministry.”

[1:25]  ¹⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[2:18]  ¹² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ¹³ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:40]  ¹⁴ tn Or “warned.”

[2:40]  ¹⁵ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[3:21]  ¹⁶ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹⁷ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ¹⁸ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ¹⁹ tn Or “spoke.”

[3:21]  ²⁰ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:26]  ²¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:36]  ²⁴ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[5:2]  ²⁵ tn Grk “And he.” 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.

[5:2]  ²⁶ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[6:9]  ²⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ²⁸ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ²⁹ 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.

[8:10]  ³⁰ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ³¹ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:22]  ³² tn Or “and implore the Lord.”

[8:22]  ³³ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:33]  ³⁴ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ³⁵ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ³⁶ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ³⁷ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ³⁸ sn A quotation from Isa 53:7-8.

[8:35]  ³⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁴⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:8]  ⁴¹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁴² sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁴³ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:13]  ⁴⁴ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁴⁵ tn The word “people” is not in the Greek text, but is implied.

[10:23]  ⁴⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ⁴⁷ tn Or “went forth.”

[10:23]  ⁴⁸ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:37]  ⁴⁹ tn Or “proclaimed.”

[11:11]  ⁵⁰ tn Grk “And behold.”

[11:11]  ⁵¹ 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.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ⁵² tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ⁵³ tn The word “staying” is not in the Greek text but is implied.

[12:19]  ⁵⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ⁵⁵ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ⁵⁶ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ⁵⁷ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁵⁸ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁵⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ⁶⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:8]  ⁶¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ⁶² sn A parenthetical note by the author.

[13:8]  ⁶³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:14]  ⁶⁴ tn Or “Passing by.”

[13:14]  ⁶⁵ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁶⁶ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ⁶⁷ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ⁶⁸ sn See the note on synagogue in 6:9.

[13:31]  ⁶⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁷⁰ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁷¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:39]  ⁷² sn This one refers here to Jesus.

[13:39]  ⁷³ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁷⁴ tn Or “could not free.”

[13:39]  ⁷⁵ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[14:19]  ⁷⁶ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁷⁷ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁷⁸ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁷⁹ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[15:1]  ⁸⁰ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁸¹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:4]  ⁸² tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁸³ tn Or “announced.”

[15:4]  ⁸⁴ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ⁸⁵ sn See the note on Pharisee in 5:34.

[15:5]  ⁸⁶ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ⁸⁷ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁸⁸ tn Or “keep.”

[16:33]  ⁸⁹ tn Grk “And at.” 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.

[16:33]  ⁹⁰ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ⁹¹ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁹³ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ⁹⁴ tn Or “immediately.”

[16:40]  ⁹⁵ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:2]  ⁹⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁹⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

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

[17:27]  ⁹⁹ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹⁰⁰ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[20:6]  ¹⁰¹ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹⁰² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹⁰³ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹⁰⁴ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹⁰⁵ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ¹⁰⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[21:1]  ¹⁰⁷ 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹⁰⁸ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁰⁹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹¹⁰ 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.”

[21:1]  ¹¹¹ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹¹² sn Cos was an island in the Aegean Sea.

[21:1]  ¹¹³ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹¹⁴ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:7]  ¹¹⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹¹⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:16]  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.

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

[21:16]  ¹¹⁸ 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]  ¹¹⁹ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:11]  ¹²⁰ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ¹²¹ tn Or “brightness”; Grk “glory.”

[22:11]  ¹²² tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[24:11]  ¹²³ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  ¹²⁴ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.

[24:11]  ¹²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:18]  ¹²⁶ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ¹²⁷ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[25:7]  ¹²⁸ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ¹²⁹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ¹³⁰ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[26:4]  ¹³¹ tn Grk “my manner of life.”

[26:4]  ¹³² tn Or “nation.”

[26:4]  ¹³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:34]  ¹³⁴ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ¹³⁵ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:44]  ¹³⁶ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ¹³⁷ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ¹³⁸ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

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

[27:44]  ¹³⁹ tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:3]  ¹⁴⁰ tn Or “sticks.”