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 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁸  of the earth.”

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁹ 

for he is at my right hand so that I will not be shaken.

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 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 3:15

3:15 You killed ¹⁶  the Originator ¹⁷  of life, whom God raised ¹⁸  from the dead. To this fact we are witnesses! ¹⁹ 

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²⁰  him in everything he tells you. ²¹ 

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ²²  the message ²³  believed, and the number of the men ²⁴  came to about five thousand.

Kisah Para Rasul 4:31

4:31 When ²⁵  they had prayed, the place where they were assembled together was shaken, ²⁶  and they were all filled with the Holy Spirit and began to speak ²⁷  the word of God ²⁸  courageously. ²⁹ 

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³⁰  all who heard about it.

Kisah Para Rasul 5:15-16

5:15 Thus ³¹  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 ³²  also came together, bringing the sick and those troubled by unclean spirits. ³³  They ³⁴  were all ³⁵  being healed.

Kisah Para Rasul 5:39

5:39 but if ³⁶  it is from God, you will not be able to stop them, or you may even be found ³⁷  fighting against God.” He convinced them, ³⁸ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ³⁹  seven ⁴⁰  men who are well-attested, ⁴¹  full of the Spirit and of wisdom, whom we may put in charge ⁴²  of this necessary task. ⁴³ 

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁴⁴  and the law. ⁴⁵ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ⁴⁶  our people ⁴⁷  and was cruel to our ancestors, ⁴⁸  forcing them to abandon ⁴⁹  their infants so they would die. ⁵⁰ 

Kisah Para Rasul 8:7

8:7 For unclean spirits, ⁵¹  crying with loud shrieks, were coming out of many who were possessed, ⁵²  and many paralyzed and lame people were healed.

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁵³  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁵⁴ 

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ⁵⁵  replied, ⁵⁶  “What is it, Lord?” The angel ⁵⁷  said to him, “Your prayers and your acts of charity ⁵⁸  have gone up as a memorial ⁵⁹  before God.

Kisah Para Rasul 10:24

10:24 The following day ⁶⁰  he entered Caesarea. ⁶¹  Now Cornelius was waiting anxiously ⁶²  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:39

10:39 We ⁶³  are witnesses of all the things he did both in Judea ⁶⁴  and in Jerusalem. ⁶⁵  They ⁶⁶  killed him by hanging him on a tree, ⁶⁷ 

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ⁶⁸  as he used to say, ⁶⁹  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁷⁰ 

Kisah Para Rasul 11:18

11:18 When they heard this, ⁷¹  they ceased their objections ⁷²  and praised ⁷³  God, saying, “So then, God has granted the repentance ⁷⁴  that leads to life even to the Gentiles.” ⁷⁵ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ⁷⁶  and put on your sandals.” Peter ⁷⁷  did so. Then the angel ⁷⁸  said to him, “Put on your cloak ⁷⁹  and follow me.”

Kisah Para Rasul 13:5

13:5 When ⁸⁰  they arrived ⁸¹  in Salamis, ⁸²  they began to proclaim ⁸³  the word of God in the Jewish synagogues. ⁸⁴  (Now they also had John ⁸⁵  as their assistant.) ⁸⁶ 

Kisah Para Rasul 13:16

13:16 So Paul stood up, ⁸⁷  gestured ⁸⁸  with his hand and said,

“Men of Israel, ⁸⁹  and you Gentiles who fear God, ⁹⁰  listen:

Kisah Para Rasul 13:19

13:19 After ⁹¹  he had destroyed ⁹²  seven nations ⁹³  in the land of Canaan, he gave his people their land as an inheritance. ⁹⁴ 

Kisah Para Rasul 13:31

13:31 and ⁹⁵  for many days he appeared to those who had accompanied ⁹⁶  him from Galilee to Jerusalem. These ⁹⁷  are now his witnesses to the people.

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ⁹⁸ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁹⁹ 

Kisah Para Rasul 13:47

13:47 For this ¹⁰⁰  is what the Lord has commanded us: ‘I have appointed ¹⁰¹  you to be a light ¹⁰²  for the Gentiles, to bring salvation ¹⁰³  to the ends of the earth.’” ¹⁰⁴ 

Kisah Para Rasul 14:13

14:13 The priest of the temple ¹⁰⁵  of Zeus, ¹⁰⁶  located just outside the city, brought bulls ¹⁰⁷  and garlands ¹⁰⁸  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁰⁹ 

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ¹¹⁰  where they had been commended ¹¹¹  to the grace of God for the work they had now completed. ¹¹² 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ¹¹³  and began to teach the brothers, “Unless you are circumcised ¹¹⁴  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹¹⁵  you, upsetting ¹¹⁶  your minds ¹¹⁷  by what they said, ¹¹⁸ 

Kisah Para Rasul 16:9

16:9 A ¹¹⁹  vision appeared to Paul during the night: A Macedonian man was standing there ¹²⁰  urging him, ¹²¹  “Come over ¹²²  to Macedonia ¹²³  and help us!”

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ¹²⁴  against them, and the magistrates tore the clothes ¹²⁵  off Paul and Silas ¹²⁶  and ordered them to be beaten with rods. ¹²⁷ 

Kisah Para Rasul 17:7

17:7 and ¹²⁸  Jason has welcomed them as guests! They ¹²⁹  are all acting against Caesar’s ¹³⁰  decrees, saying there is another king named ¹³¹  Jesus!” ¹³² 

Kisah Para Rasul 17:11

17:11 These Jews ¹³³  were more open-minded ¹³⁴  than those in Thessalonica, ¹³⁵  for they eagerly ¹³⁶  received ¹³⁷  the message, examining ¹³⁸  the scriptures carefully every day ¹³⁹  to see if these things were so.

Kisah Para Rasul 17:17

17:17 So he was addressing ¹⁴⁰  the Jews and the God-fearing Gentiles ¹⁴¹  in the synagogue, ¹⁴²  and in the marketplace every day ¹⁴³  those who happened to be there.

Kisah Para Rasul 17:26

17:26 From one man ¹⁴⁴  he made every nation of the human race ¹⁴⁵  to inhabit the entire earth, ¹⁴⁶  determining their set times ¹⁴⁷  and the fixed limits of the places where they would live, ¹⁴⁸ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹⁴⁹  from Macedonia, ¹⁵⁰  Paul became wholly absorbed with proclaiming ¹⁵¹  the word, testifying ¹⁵²  to the Jews that Jesus was the Christ. ¹⁵³ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ¹⁵⁴  about words and names and your own law, settle ¹⁵⁵  it yourselves. I will not be ¹⁵⁶  a judge of these things!”

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹⁵⁷  that is, in Jesus.”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁵⁸  entered ¹⁵⁹  the synagogue ¹⁶⁰  and spoke out fearlessly ¹⁶¹  for three months, addressing ¹⁶²  and convincing ¹⁶³  them about the kingdom of God. ¹⁶⁴ 

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ¹⁶⁵  the evil spirit jumped on ¹⁶⁶  them and beat them all into submission. ¹⁶⁷  He prevailed ¹⁶⁸  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:24-25

19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁶⁹  of Artemis, ¹⁷⁰  brought a great deal ¹⁷¹  of business ¹⁷²  to the craftsmen. 19:25 He gathered ¹⁷³  these ¹⁷⁴  together, along with the workmen in similar trades, ¹⁷⁵  and said, “Men, you know that our prosperity ¹⁷⁶  comes from this business.

Kisah Para Rasul 19:34

19:34 But when they recognized ¹⁷⁷  that he was a Jew, they all shouted in unison, ¹⁷⁸  “Great is Artemis ¹⁷⁹  of the Ephesians!” for about two hours. ¹⁸⁰ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹⁸¹  threw himself ¹⁸²  on the young man, ¹⁸³  put his arms around him, ¹⁸⁴  and said, “Do not be distressed, for he is still alive!” ¹⁸⁵ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁸⁶  and with tears, and with the trials that happened to me because of the plots ¹⁸⁷  of the Jews.

Kisah Para Rasul 20:25

20:25 “And now ¹⁸⁸  I know that none ¹⁸⁹  of you among whom I went around proclaiming the kingdom ¹⁹⁰  will see me ¹⁹¹  again.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁹²  my heart? For I am ready not only to be tied up, ¹⁹³  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ¹⁹⁴  the Jews from the province of Asia ¹⁹⁵  who had seen him in the temple area ¹⁹⁶  stirred up the whole crowd ¹⁹⁷  and seized ¹⁹⁸  him,

Kisah Para Rasul 21:29-30

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁹⁹  they assumed Paul had brought him into the inner temple courts.) ²⁰⁰  21:30 The whole city was stirred up, ²⁰¹  and the people rushed together. ²⁰²  They seized ²⁰³  Paul and dragged him out of the temple courts, ²⁰⁴  and immediately the doors were shut.

Kisah Para Rasul 21:40

21:40 When the commanding officer ²⁰⁵  had given him permission, ²⁰⁶  Paul stood ²⁰⁷  on the steps and gestured ²⁰⁸  to the people with his hand. When they had become silent, ²⁰⁹  he addressed ²¹⁰  them in Aramaic, ²¹¹ 

Kisah Para Rasul 23:17

23:17 Paul called ²¹²  one of the centurions ²¹³  and said, “Take this young man to the commanding officer, ²¹⁴  for he has something to report to him.”

Kisah Para Rasul 23:19-20

23:19 The commanding officer ²¹⁵  took him by the hand, withdrew privately, and asked, “What is it that you want ²¹⁶  to report to me?” 23:20 He replied, ²¹⁷  “The Jews have agreed to ask you to bring Paul down to the council ²¹⁸  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 24:15

24:15 I have ²¹⁹  a hope in God (a hope ²²⁰  that ²²¹  these men ²²²  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ²²³ 

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ²²⁴  without a crowd or a disturbance. ²²⁵ 

Kisah Para Rasul 24:21-22

24:21 other than ²²⁶  this one thing ²²⁷  I shouted out while I stood before ²²⁸  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ²²⁹ 

24:22 Then Felix, ²³⁰  who understood the facts ²³¹  concerning the Way ²³²  more accurately, ²³³  adjourned their hearing, ²³⁴  saying, “When Lysias the commanding officer comes down, I will decide your case.” ²³⁵ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ²³⁶  bringing many serious ²³⁷  charges that they were not able to prove. ²³⁸ 

Kisah Para Rasul 25:9

25:9 But Festus, ²³⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²⁴⁰  before me there on these charges?” ²⁴¹ 

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ²⁴²  said to Paul, “You have permission ²⁴³  to speak for yourself.” Then Paul held out his hand ²⁴⁴  and began his defense: ²⁴⁵ 

Kisah Para Rasul 26:24

26:24 As Paul ²⁴⁶  was saying these things in his defense, Festus ²⁴⁷  exclaimed loudly, “You have lost your mind, ²⁴⁸  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 27:3

27:3 The next day we put in ²⁴⁹  at Sidon, ²⁵⁰  and Julius, treating Paul kindly, ²⁵¹  allowed him to go to his friends so they could provide him with what he needed. ²⁵² 

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ²⁵³  they could carry out ²⁵⁴  their purpose, so they weighed anchor ²⁵⁵  and sailed close along the coast ²⁵⁶  of Crete.

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ²⁵⁷  storm continued to batter us, ²⁵⁸  we finally abandoned all hope of being saved. ²⁵⁹ 

Kisah Para Rasul 27:24

27:24 and said, ²⁶⁰  ‘Do not be afraid, Paul! You must stand before ²⁶¹  Caesar, ²⁶²  and God has graciously granted you the safety ²⁶³  of all who are sailing with you.’

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ²⁶⁴  some on planks ²⁶⁵  and some on pieces of the ship. ²⁶⁶  And in this way ²⁶⁷  all were brought safely to land.

Kisah Para Rasul 28:7

28:7 Now in the region around that place ²⁶⁸  were fields belonging to the chief official ²⁶⁹  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.

Kisah Para Rasul 28:18

28:18 When ²⁷⁰  they had heard my case, ²⁷¹  they wanted to release me, ²⁷²  because there was no basis for a death sentence ²⁷³  against me.

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²⁷⁴  with complete boldness ²⁷⁵  and without restriction. ²⁷⁶ 

[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.

[1:8]  ⁸ tn Or “to the ends.”

[2:25]  ⁹ tn Or “always before me.”

[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.

[2:40]  ¹⁴ tn Or “warned.”

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

[3:15]  ¹⁶ tn Or “You put to death.”

[3:15]  ¹⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:22]  ²⁰ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²¹ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[4:4]  ²² tn Or “had heard.”

[4:4]  ²³ tn Or “word.”

[4:4]  ²⁴ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:31]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “speak God’s message.”

[4:31]  ²⁹ tn Or “with boldness.”

[5:5]  ³⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:15]  ³¹ 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]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ³³ sn Unclean spirits refers to evil spirits.

[5:16]  ³⁴ 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]  ³⁵ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:39]  ³⁶ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ³⁷ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ³⁸ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[6:3]  ³⁹ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁴⁰ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁴¹ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁴² tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁴³ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:13]  ⁴⁴ sn This holy place is a reference to the temple.

[6:13]  ⁴⁵ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:19]  ⁴⁶ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁴⁷ tn Or “race.”

[7:19]  ⁴⁸ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁴⁹ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁵⁰ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[8:7]  ⁵¹ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁵² tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:13]  ⁵³ tn Or “he kept close company with.”

[8:13]  ⁵⁴ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[10:4]  ⁵⁵ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁵⁶ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁵⁷ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁵⁸ tn Or “your gifts to the needy.”

[10:4]  ⁵⁹ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:24]  ⁶⁰ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁶¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ⁶² tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:39]  ⁶³ tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:39]  ⁶⁴ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁶⁶ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ⁶⁷ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[11:16]  ⁶⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ⁶⁹ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁷⁰ sn John…Spirit. This remark repeats Acts 1:5.

[11:18]  ⁷¹ tn Grk “these things.”

[11:18]  ⁷² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁷³ tn Or “glorified.”

[11:18]  ⁷⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁷⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[12:8]  ⁷⁶ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ⁷⁷ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁷⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁷⁹ tn Or “outer garment.”

[13:5]  ⁸⁰ 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.

[13:5]  ⁸¹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ⁸² sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ⁸³ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁸⁴ sn See the note on synagogue in 6:9.

[13:5]  ⁸⁵ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁸⁶ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:16]  ⁸⁷ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁸⁸ tn Or “motioned.”

[13:16]  ⁸⁹ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁹⁰ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:19]  ⁹¹ tn Grk “And after.” 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.

[13:19]  ⁹² tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁹³ sn Seven nations. See Deut 7:1.

[13:19]  ⁹⁴ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:31]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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.

[13:41]  ⁹⁸ tn Or “and die!”

[13:41]  ⁹⁹ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:47]  ¹⁰⁰ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹⁰¹ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹⁰² sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹⁰³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁰⁴ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[14:13]  ¹⁰⁵ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁰⁶ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁰⁷ tn Or “oxen.”

[14:13]  ¹⁰⁸ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ¹⁰⁹ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:26]  ¹¹⁰ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ¹¹¹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹¹² tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[15:1]  ¹¹³ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹¹⁴ 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.

[15:24]  ¹¹⁵ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹¹⁶ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹¹⁷ tn Grk “souls.”

[15:24]  ¹¹⁸ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:9]  ¹¹⁹ 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.

[16:9]  ¹²⁰ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹²¹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹²² tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹²³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:22]  ¹²⁴ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹²⁵ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹²⁶ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹²⁷ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[17:7]  ¹²⁸ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹²⁹ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹³⁰ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹³¹ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹³² sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:11]  ¹³³ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹³⁷ 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]  ¹³⁸ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹³⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:17]  ¹⁴⁰ 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 17:17. 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.

[17:17]  ¹⁴¹ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁴² sn See the note on synagogue in 6:9.

[17:17]  ¹⁴³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:26]  ¹⁴⁴ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ¹⁴⁵ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ¹⁴⁶ tn Grk “to live over all the face of the earth.”

[17:26]  ¹⁴⁷ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ¹⁴⁸ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[18:5]  ¹⁴⁹ tn Grk “came down.”

[18:5]  ¹⁵⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁵¹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹⁵² tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:15]  ¹⁵⁴ tn Or “dispute.”

[18:15]  ¹⁵⁵ tn Grk “see to it” (an idiom).

[18:15]  ¹⁵⁶ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:4]  ¹⁵⁷ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:8]  ¹⁵⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁵⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹⁶⁰ sn See the note on synagogue in 6:9.

[19:8]  ¹⁶¹ tn Or “boldly.”

[19:8]  ¹⁶² 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 19:8. 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.

[19:8]  ¹⁶³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁶⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:16]  ¹⁶⁵ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:24]  ¹⁶⁹ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹⁷⁰ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ¹⁷¹ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹⁷² sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ¹⁷³ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁷⁴ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹⁷⁵ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹⁷⁶ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:34]  ¹⁷⁷ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ¹⁷⁸ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ¹⁷⁹ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ¹⁸⁰ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[20:10]  ¹⁸¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹⁸² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹⁸³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁸⁴ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ¹⁸⁵ tn Grk “for his life is in him” (an idiom).

[20:19]  ¹⁸⁶ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁸⁷ sn These plots are mentioned in Acts 9:24; 20:13.

[20:25]  ¹⁸⁸ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹⁸⁹ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹⁹⁰ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹⁹¹ tn Grk “will see my face” (an idiom for seeing someone in person).

[21:13]  ¹⁹² tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁹³ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:27]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁹⁷ 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]  ¹⁹⁸ tn Grk “and laid hands on.”

[21:29]  ¹⁹⁹ tn Grk “whom.”

[21:29]  ²⁰⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:30]  ²⁰¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ²⁰² tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ²⁰³ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ²⁰⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:40]  ²⁰⁵ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ²⁰⁶ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁰⁷ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁰⁸ tn Or “motioned.”

[21:40]  ²⁰⁹ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ²¹⁰ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ²¹¹ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[23:17]  ²¹² tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ²¹³ sn See the note on the word centurion in 10:1.

[23:17]  ²¹⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²¹⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²¹⁶ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ²¹⁷ tn Grk “He said.”

[23:20]  ²¹⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:15]  ²¹⁹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ²²⁰ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ²²¹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ²²² tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ²²³ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:18]  ²²⁴ 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]  ²²⁵ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:21]  ²²⁶ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ²²⁷ tn Grk “one utterance.”

[24:21]  ²²⁸ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ²²⁹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ²³⁰ sn See the note on Antonius Felix in 23:24.

[24:22]  ²³¹ tn Grk “the things.”

[24:22]  ²³² tn That is, concerning Christianity.

[24:22]  ²³³ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²³⁴ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ²³⁵ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[25:7]  ²³⁶ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ²³⁷ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ²³⁸ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:9]  ²³⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ²⁴⁰ tn Or “stand trial.”

[25:9]  ²⁴¹ tn Grk “concerning these things.”

[26:1]  ²⁴² sn See the note on King Agrippa in 25:13.

[26:1]  ²⁴³ tn Grk “It is permitted for you.”

[26:1]  ²⁴⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²⁴⁵ tn Or “and began to speak in his own defense.”

[26:24]  ²⁴⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²⁴⁷ sn See the note on Porcius Festus in 24:27.

[26:24]  ²⁴⁸ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[27:3]  ²⁴⁹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ²⁵⁰ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ²⁵¹ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ²⁵² tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:13]  ²⁵³ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ²⁵⁴ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ²⁵⁵ tn Or “departed.”

[27:13]  ²⁵⁶ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:20]  ²⁵⁷ tn Grk “no small storm” = a very great storm.

[27:20]  ²⁵⁸ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ²⁵⁹ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:24]  ²⁶⁰ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁶¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²⁶² tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁶³ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:44]  ²⁶⁴ 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]  ²⁶⁵ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ²⁶⁶ 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]  ²⁶⁷ 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.

[28:7]  ²⁶⁸ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ²⁶⁹ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:18]  ²⁷⁰ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ²⁷¹ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ²⁷² sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²⁷³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:31]  ²⁷⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ²⁷⁵ tn Or “openness.”

[28:31]  ²⁷⁶ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.