Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 1:19

1:19 This ²  became known to all who lived in Jerusalem, so that in their own language ³  they called that field ⁴  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 2:18

2:18 Even on my servants, ⁵  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁶ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁷  that God has made this Jesus whom you crucified ⁸  both Lord ⁹  and Christ.” ¹⁰ 

Kisah Para Rasul 3:15

3:15 You killed ¹¹  the Originator ¹²  of life, whom God raised ¹³  from the dead. To this fact we are witnesses! ¹⁴ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ¹⁵  long ago through ¹⁶  all the prophets – that his Christ ¹⁷  would suffer – he has fulfilled in this way.

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ¹⁸  to anyone in this name.”

Kisah Para Rasul 4:31

4:31 When ¹⁹  they had prayed, the place where they were assembled together was shaken, ²⁰  and they were all filled with the Holy Spirit and began to speak ²¹  the word of God ²²  courageously. ²³ 

Kisah Para Rasul 5:26

5:26 Then the commander ²⁴  of the temple guard ²⁵  went with the officers ²⁶  and brought the apostles ²⁷  without the use of force ²⁸  (for they were afraid of being stoned by the people). ²⁹ 

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ³⁰  and from house to house, they did not stop teaching and proclaiming the good news ³¹  that Jesus was the Christ. ³² 

Kisah Para Rasul 6:13-14

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ³³  and the law. ³⁴  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ³⁵  that Moses handed down to us.”

Kisah Para Rasul 7:7

7:7 But I will punish ³⁶  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ³⁷  and worship ³⁸  me in this place.’ ³⁹ 

Kisah Para Rasul 7:30

7:30 “After ⁴⁰  forty years had passed, an angel appeared to him in the desert ⁴¹  of Mount Sinai, in the flame of a burning bush. ⁴² 

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ⁴³  ‘God will raise up for you a prophet like me from among your brothers.’ ⁴⁴ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ⁴⁵  of Moloch ⁴⁶  and the star of the ⁴⁷  god Rephan, ⁴⁸  the images you made to worship, but I will deport ⁴⁹  you beyond Babylon.’ ⁵⁰ 

Kisah Para Rasul 8:34

8:34 Then the eunuch said ⁵¹  to Philip, “Please tell me, ⁵²  who is the prophet saying this about – himself or someone else?” ⁵³ 

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁵⁴  from being baptized?”

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁵⁵  called two of his personal servants ⁵⁶  and a devout soldier from among those who served him, ⁵⁷ 

Kisah Para Rasul 10:45

10:45 The ⁵⁸  circumcised believers ⁵⁹  who had accompanied Peter were greatly astonished ⁶⁰  that ⁶¹  the gift of the Holy Spirit ⁶²  had been poured out ⁶³  even on the Gentiles,

Kisah Para Rasul 11:17

11:17 Therefore if God ⁶⁴  gave them the same gift ⁶⁵  as he also gave us after believing ⁶⁶  in the Lord Jesus Christ, ⁶⁷  who was I to hinder ⁶⁸  God?”

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ⁶⁹  and Cyrene ⁷⁰  among them who came ⁷¹  to Antioch ⁷²  and began to speak to the Greeks ⁷³  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ⁷⁴  and put on your sandals.” Peter ⁷⁵  did so. Then the angel ⁷⁶  said to him, “Put on your cloak ⁷⁷  and follow me.”

Kisah Para Rasul 13:29

13:29 When they had accomplished ⁷⁸  everything that was written ⁷⁹  about him, they took him down ⁸⁰  from the cross ⁸¹  and placed him ⁸²  in a tomb.

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ⁸³  and they began to contradict ⁸⁴  what Paul was saying ⁸⁵  by reviling him. ⁸⁶ 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ⁸⁷  and praise ⁸⁸  the word of the Lord, and all who had been appointed for eternal life ⁸⁹  believed.

Kisah Para Rasul 14:13-14

14:13 The priest of the temple ⁹⁰  of Zeus, ⁹¹  located just outside the city, brought bulls ⁹²  and garlands ⁹³  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁹⁴  14:14 But when the apostles ⁹⁵  Barnabas and Paul heard about ⁹⁶  it, they tore ⁹⁷  their clothes and rushed out ⁹⁸  into the crowd, shouting, ⁹⁹ 

Kisah Para Rasul 14:22

14:22 They strengthened ¹⁰⁰  the souls of the disciples and encouraged them to continue ¹⁰¹  in the faith, saying, “We must enter the kingdom ¹⁰²  of God through many persecutions.” ¹⁰³ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁰⁴  all the things God ¹⁰⁵  had done with them, and that he had opened a door ¹⁰⁶  of faith for the Gentiles.

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹⁰⁷  that they should not take along this one who had left them in Pamphylia ¹⁰⁸  and had not accompanied them in the work.

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ¹⁰⁹  “The magistrates have sent orders ¹¹⁰  to release you. So come out now and go in peace.” ¹¹¹ 

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹¹²  were Roman citizens ¹¹³ 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ¹¹⁴  Amphipolis ¹¹⁵  and Apollonia, ¹¹⁶  they came to Thessalonica, ¹¹⁷  where there was a Jewish synagogue. ¹¹⁸ 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ¹¹⁹  and joined Paul and Silas, along with a large group ¹²⁰  of God-fearing Greeks ¹²¹  and quite a few ¹²²  prominent women.

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹²³  at once, during the night. When they arrived, ¹²⁴  they went to the Jewish synagogue. ¹²⁵ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹²⁶  heard that Paul had also proclaimed the word of God ¹²⁷  in Berea, ¹²⁸  they came there too, inciting ¹²⁹  and disturbing ¹³⁰  the crowds.

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹³¹  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹³² 

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹³³  in nothing else than telling ¹³⁴  or listening to something new.) ¹³⁵ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹³⁶  from Macedonia, ¹³⁷  Paul became wholly absorbed with proclaiming ¹³⁸  the word, testifying ¹³⁹  to the Jews that Jesus was the Christ. ¹⁴⁰ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁴¹  both Jews and Greeks, heard the word of the Lord. ¹⁴² 

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ¹⁴³  the evil spirit jumped on ¹⁴⁴  them and beat them all into submission. ¹⁴⁵  He prevailed ¹⁴⁶  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁴⁷  Paul resolved ¹⁴⁸  to go to Jerusalem, ¹⁴⁹  passing through Macedonia ¹⁵⁰  and Achaia. ¹⁵¹  He said, ¹⁵²  “After I have been there, I must also see Rome.” ¹⁵³ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹⁵⁴ 

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁵⁵  against someone, the courts are open ¹⁵⁶  and there are proconsuls; let them bring charges against one another there. ¹⁵⁷ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁵⁸  and with tears, and with the trials that happened to me because of the plots ¹⁵⁹  of the Jews.

Kisah Para Rasul 20:21

20:21 testifying ¹⁶⁰  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹⁶¹ 

Kisah Para Rasul 20:25

20:25 “And now ¹⁶²  I know that none ¹⁶³  of you among whom I went around proclaiming the kingdom ¹⁶⁴  will see me ¹⁶⁵  again.

Kisah Para Rasul 20:32

20:32 And now I entrust ¹⁶⁶  you to God and to the message ¹⁶⁷  of his grace. This message ¹⁶⁸  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 21:8

21:8 On the next day we left ¹⁶⁹  and came to Caesarea, ¹⁷⁰  and entered ¹⁷¹  the house of Philip the evangelist, who was one of the seven, ¹⁷²  and stayed with him.

Kisah Para Rasul 21:19

21:19 When Paul ¹⁷³  had greeted them, he began to explain ¹⁷⁴  in detail ¹⁷⁵  what God ¹⁷⁶  had done among the Gentiles through his ministry.

Kisah Para Rasul 22:10

22:10 So I asked, ¹⁷⁷  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁷⁸  and go to Damascus; there you will be told about everything ¹⁷⁹  that you have been designated ¹⁸⁰  to do.’

Kisah Para Rasul 23:17

23:17 Paul called ¹⁸¹  one of the centurions ¹⁸²  and said, “Take this young man to the commanding officer, ¹⁸³  for he has something to report to him.”

Kisah Para Rasul 23:22

23:22 Then the commanding officer ¹⁸⁴  sent the young man away, directing him, ¹⁸⁵  “Tell no one that you have reported ¹⁸⁶  these things to me.”

Kisah Para Rasul 24:15

24:15 I have ¹⁸⁷  a hope in God (a hope ¹⁸⁸  that ¹⁸⁹  these men ¹⁹⁰  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁹¹ 

Kisah Para Rasul 24:21

24:21 other than ¹⁹²  this one thing ¹⁹³  I shouted out while I stood before ¹⁹⁴  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁹⁵ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ¹⁹⁶  Festus ¹⁹⁷  replied, “You have appealed to Caesar; ¹⁹⁸  to Caesar ¹⁹⁹  you will go!” ²⁰⁰ 

Kisah Para Rasul 26:4-5

26:4 Now all the Jews know the way I lived ²⁰¹  from my youth, spending my life from the beginning among my own people ²⁰²  and in Jerusalem. ²⁰³  26:5 They know, ²⁰⁴  because they have known ²⁰⁵  me from time past, ²⁰⁶  if they are willing to testify, that according to the strictest party ²⁰⁷  of our religion, I lived as a Pharisee. ²⁰⁸ 

Kisah Para Rasul 26:24

26:24 As Paul ²⁰⁹  was saying these things in his defense, Festus ²¹⁰  exclaimed loudly, “You have lost your mind, ²¹¹  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ²¹²  would sail to Italy, ²¹³  they handed over Paul and some other prisoners to a centurion ²¹⁴  of the Augustan Cohort ²¹⁵  named Julius.

Kisah Para Rasul 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ²¹⁶  that it will be just as I have been told.

Kisah Para Rasul 27:29

27:29 Because they were afraid ²¹⁷  that we would run aground on the rocky coast, ²¹⁸  they threw out ²¹⁹  four anchors from the stern and wished ²²⁰  for day to appear. ²²¹ 

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ²²²  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ²²³  and have gone ²²⁴  without food; you have eaten nothing. ²²⁵ 

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ²²⁶  a bay ²²⁷  with a beach, ²²⁸  where they decided to run the ship aground if they could.

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ²²⁹  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ²³⁰  of the waves.

Kisah Para Rasul 28:18

28:18 When ²³¹  they had heard my case, ²³²  they wanted to release me, ²³³  because there was no basis for a death sentence ²³⁴  against me.

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:19]  ² tn Grk “And this.” 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.

[1:19]  ³ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[2:18]  ⁵ 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]  ⁶ 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.

[2:36]  ⁷ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁸ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁹ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁰ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:15]  ¹¹ tn Or “You put to death.”

[3:15]  ¹² tn Or “Founder,” “founding Leader.”

[3:15]  ¹³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁴ 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).

[3:18]  ¹⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[4:17]  ¹⁸ tn Or “speak no longer.”

[4:31]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Or “speak God’s message.”

[4:31]  ²³ tn Or “with boldness.”

[5:26]  ²⁴ tn Or “captain.”

[5:26]  ²⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ²⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ²⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:42]  ³⁰ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ³¹ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[6:13]  ³³ sn This holy place is a reference to the temple.

[6:13]  ³⁴ 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.

[6:14]  ³⁵ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[7:7]  ³⁶ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ³⁷ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ³⁸ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ³⁹ sn An allusion to Exod 3:12.

[7:30]  ⁴⁰ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁴¹ tn Or “wilderness.”

[7:30]  ⁴² sn An allusion to Exod 3:2.

[7:37]  ⁴³ tn Grk “to the sons of Israel.”

[7:37]  ⁴⁴ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:43]  ⁴⁵ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁴⁶ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁴⁷ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁴⁸ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁴⁹ tn Or “I will make you move.”

[7:43]  ⁵⁰ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[8:34]  ⁵¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁵² tn Grk “I beg you,” “I ask you.”

[8:34]  ⁵³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:36]  ⁵⁴ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[10:7]  ⁵⁵ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁵⁶ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁵⁷ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:45]  ⁵⁸ tn Grk “And the.” 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.

[10:45]  ⁵⁹ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁶⁰ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ⁶¹ tn Or “because.”

[10:45]  ⁶² tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ⁶³ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[11:17]  ⁶⁴ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁶⁵ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁶⁶ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁶⁸ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:20]  ⁶⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁷⁰ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁷¹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁷² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁷³ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:8]  ⁷⁴ 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]  ⁷⁵ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁷⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁷⁷ tn Or “outer garment.”

[13:29]  ⁷⁸ tn Or “carried out.”

[13:29]  ⁷⁹ sn That is, everything that was written in OT scripture.

[13:29]  ⁸⁰ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁸¹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁸² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:45]  ⁸³ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ⁸⁴ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ⁸⁵ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ⁸⁶ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:48]  ⁸⁷ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁸⁸ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁸⁹ sn Note the contrast to v. 46 in regard to eternal life.

[14:13]  ⁹⁰ 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]  ⁹¹ sn See the note on Zeus in the previous verse.

[14:13]  ⁹² tn Or “oxen.”

[14:13]  ⁹³ 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]  ⁹⁴ 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.

[14:14]  ⁹⁵ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁹⁶ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁹⁷ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁹⁸ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁹⁹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:22]  ¹⁰⁰ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁰¹ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁰² sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁰³ tn Or “sufferings.”

[14:27]  ¹⁰⁴ tn Or “announced.”

[14:27]  ¹⁰⁵ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁰⁶ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:38]  ¹⁰⁷ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁰⁸ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:36]  ¹⁰⁹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ¹¹⁰ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ¹¹¹ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:38]  ¹¹² tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ¹¹³ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[17:1]  ¹¹⁴ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹¹⁵ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹¹⁶ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹¹⁷ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹¹⁸ sn See the note on synagogue in 6:9.

[17:4]  ¹¹⁹ tn Or “convinced.”

[17:4]  ¹²⁰ tn Or “a large crowd.”

[17:4]  ¹²¹ tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹²² tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:10]  ¹²³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹²⁴ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹²⁵ sn See the note on synagogue in 6:9.

[17:13]  ¹²⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹²⁷ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹²⁸ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹²⁹ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

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

[17:13]  ¹³⁰ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:15]  ¹³¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹³² sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:21]  ¹³³ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹³⁴ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹³⁵ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[18:5]  ¹³⁶ tn Grk “came down.”

[18:5]  ¹³⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ 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.

[19:10]  ¹⁴¹ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ¹⁴² 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 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.

[19:16]  ¹⁴³ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:21]  ¹⁴⁷ tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁴⁸ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹⁵⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹⁵¹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹⁵² tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹⁵³ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:32]  ¹⁵⁴ tn Or “had assembled.”

[19:38]  ¹⁵⁵ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹⁵⁶ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹⁵⁷ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[20:19]  ¹⁵⁸ 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]  ¹⁵⁹ sn These plots are mentioned in Acts 9:24; 20:13.

[20:21]  ¹⁶⁰ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ¹⁶¹ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:25]  ¹⁶² tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:32]  ¹⁶⁶ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁶⁷ tn Grk “word.”

[20:32]  ¹⁶⁸ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[21:8]  ¹⁶⁹ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁷⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹⁷¹ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁷² sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:19]  ¹⁷³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹⁷⁴ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹⁷⁵ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹⁷⁶ sn Note how Paul credited God with the success of his ministry.

[22:10]  ¹⁷⁷ tn Grk “So I said.”

[22:10]  ¹⁷⁸ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁷⁹ tn Grk “about all things.”

[22:10]  ¹⁸⁰ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[23:17]  ¹⁸¹ 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]  ¹⁸² sn See the note on the word centurion in 10:1.

[23:17]  ¹⁸³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹⁸⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹⁸⁵ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ¹⁸⁶ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[24:15]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁹¹ 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).

[24:21]  ¹⁹² 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]  ¹⁹³ tn Grk “one utterance.”

[24:21]  ¹⁹⁴ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁹⁵ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[25:12]  ¹⁹⁶ tn That is, with his advisers.

[25:12]  ¹⁹⁷ sn See the note on Porcius Festus in 24:27.

[25:12]  ¹⁹⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁹⁹ tn Or “to the emperor.”

[25:12]  ²⁰⁰ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[26:4]  ²⁰¹ tn Grk “my manner of life.”

[26:4]  ²⁰² tn Or “nation.”

[26:4]  ²⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ²⁰⁴ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ²⁰⁵ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ²⁰⁶ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ²⁰⁷ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ²⁰⁸ sn See the note on Pharisee in 5:34.

[26:24]  ²⁰⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²¹⁰ sn See the note on Porcius Festus in 24:27.

[26:24]  ²¹¹ 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.

[27:1]  ²¹² sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ²¹³ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ²¹⁴ sn See the note on the word centurion in 10:1.

[27:1]  ²¹⁵ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:25]  ²¹⁶ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:29]  ²¹⁷ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ²¹⁸ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ²¹⁹ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ²²⁰ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ²²¹ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[27:33]  ²²² tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ²²³ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ²²⁴ tn Or “continued.”

[27:33]  ²²⁵ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:39]  ²²⁶ tn Or “observed,” “saw.”

[27:39]  ²²⁷ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ²²⁸ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:41]  ²²⁹ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ²³⁰ tn Or “violence” (BDAG 175 s.v. βία a).

[28:18]  ²³¹ 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]  ²³² 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]  ²³³ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²³⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.