Kisah Para Rasul 1:6-7

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?” 1:7 He told them, “You are not permitted to know ²  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:10

1:10 As ³  they were still staring into the sky while he was going, suddenly ⁴  two men in white clothing stood near them

Kisah Para Rasul 1:21

1:21 Thus one of the men ⁵  who have accompanied us during all the time the Lord Jesus associated with ⁶  us,

Kisah Para Rasul 2:18

2:18 Even on my servants, ⁷  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁸ 

Kisah Para Rasul 3:26

3:26 God raised up ⁹  his servant and sent him first to you, to bless you by turning ¹⁰  each one of you from your iniquities.” ¹¹ 

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹²  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 4:34

4:34 For there was no one needy ¹³  among them, because those who were owners of land or houses were selling ¹⁴  them ¹⁵  and bringing the proceeds from the sales

Kisah Para Rasul 5:23

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹⁶  we found no one inside.”

Kisah Para Rasul 5:34

5:34 But a Pharisee ¹⁷  whose name was Gamaliel, ¹⁸  a teacher of the law who was respected by all the people, stood up ¹⁹  in the council ²⁰  and ordered the men to be put outside for a short time.

Kisah Para Rasul 6:15

6:15 All ²¹  who were sitting in the council ²²  looked intently at Stephen ²³  and saw his face was like the face of an angel. ²⁴ 

Kisah Para Rasul 7:6-7

7:6 But God spoke as follows: ‘Your ²⁵  descendants will be foreigners ²⁶  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ²⁷  7:7 But I will punish ²⁸  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ²⁹  and worship ³⁰  me in this place.’ ³¹ 

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ³²  became known to Pharaoh.

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ³³  the people increased greatly in number ³⁴  in Egypt,

Kisah Para Rasul 7:39

7:39 Our ³⁵  ancestors ³⁶  were unwilling to obey ³⁷  him, but pushed him aside ³⁸  and turned back to Egypt in their hearts,

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ³⁹  as they heard and saw the miraculous signs ⁴⁰  he was performing.

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ⁴¹  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ⁴²  heard that Samaria had accepted the word ⁴³  of God, they sent ⁴⁴  Peter and John to them.

Kisah Para Rasul 8:21

8:21 You have no share or part ⁴⁵  in this matter ⁴⁶  because your heart is not right before God!

Kisah Para Rasul 8:33

8:33 In humiliation ⁴⁷  justice was taken from him. ⁴⁸ 

Who can describe his posterity? ⁴⁹ 

For his life was taken away ⁵⁰  from the earth.” ⁵¹ 

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁵²  “Lord, I have heard from many people ⁵³  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁵⁴  and was causing consternation ⁵⁵  among the Jews who lived in Damascus by proving ⁵⁶  that Jesus ⁵⁷  is the Christ. ⁵⁸ 

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ⁵⁹  there was a disciple named Tabitha (which in translation means ⁶⁰  Dorcas). ⁶¹  She was continually doing good deeds and acts of charity. ⁶² 

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ⁶³  he saw clearly in a vision an angel of God ⁶⁴  who came in ⁶⁵  and said to him, “Cornelius.”

Kisah Para Rasul 10:32

10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ⁶⁶  by the sea.’

Kisah Para Rasul 10:39

10:39 We ⁶⁷  are witnesses of all the things he did both in Judea ⁶⁸  and in Jerusalem. ⁶⁹  They ⁷⁰  killed him by hanging him on a tree, ⁷¹ 

Kisah Para Rasul 11:11

11:11 At that very moment, ⁷²  three men sent to me from Caesarea ⁷³  approached ⁷⁴  the house where we were staying. ⁷⁵ 

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ⁷⁶  as he used to say, ⁷⁷  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁷⁸ 

Kisah Para Rasul 11:22-23

11:22 A report ⁷⁹  about them came to the attention ⁸⁰  of the church in Jerusalem, ⁸¹  and they sent Barnabas ⁸²  to Antioch. ⁸³  11:23 When ⁸⁴  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁸⁵  to the Lord with devoted hearts, ⁸⁶ 

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ⁸⁷  decided ⁸⁸  to send relief ⁸⁹  to the brothers living in Judea.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁹⁰  praying to God for him. ⁹¹ 

Kisah Para Rasul 13:26

13:26 Brothers, ⁹²  descendants ⁹³  of Abraham’s family, ⁹⁴  and those Gentiles among you who fear God, ⁹⁵  the message ⁹⁶  of this salvation has been sent to us.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁹⁷  when Paul and Barnabas ⁹⁸  went into the Jewish synagogue ⁹⁹  and spoke in such a way that a large group ¹⁰⁰  of both Jews and Greeks believed.

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ¹⁰¹  because he is read aloud ¹⁰²  in the synagogues ¹⁰³  every Sabbath.”

Kisah Para Rasul 15:35

15:35 But Paul and Barnabas remained in Antioch, ¹⁰⁴  teaching and proclaiming (along with many others) ¹⁰⁵  the word of the Lord. ¹⁰⁶ 

Kisah Para Rasul 16:4

16:4 As they went through the towns, ¹⁰⁷  they passed on ¹⁰⁸  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁰⁹  for the Gentile believers ¹¹⁰  to obey. ¹¹¹ 

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ¹¹²  and Galatia, ¹¹³  having been prevented ¹¹⁴  by the Holy Spirit from speaking the message ¹¹⁵  in the province of Asia. ¹¹⁶ 

Kisah Para Rasul 16:12

16:12 and from there to Philippi, ¹¹⁷  which is a leading city of that district ¹¹⁸  of Macedonia, ¹¹⁹  a Roman colony. ¹²⁰  We stayed in this city for some days.

Kisah Para Rasul 16:33

16:33 At ¹²¹  that hour of the night he took them ¹²²  and washed their wounds; ¹²³  then ¹²⁴  he and all his family ¹²⁵  were baptized right away. ¹²⁶ 

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ¹²⁷  “The magistrates have sent orders ¹²⁸  to release you. So come out now and go in peace.” ¹²⁹ 

Kisah Para Rasul 17:22

17:22 So Paul stood ¹³⁰  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹³¹  in all respects. ¹³² 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ¹³³  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹³⁴ 

Kisah Para Rasul 17:34

17:34 But some people ¹³⁵  joined him ¹³⁶  and believed. Among them ¹³⁷  were Dionysius, who was a member of the Areopagus, ¹³⁸  a woman ¹³⁹  named Damaris, and others with them.

Kisah Para Rasul 18:9-10

18:9 The Lord said to Paul by a vision ¹⁴⁰  in the night, ¹⁴¹  “Do not be afraid, ¹⁴²  but speak and do not be silent, 18:10 because I am with you, and no one will assault ¹⁴³  you to harm ¹⁴⁴  you, because I have many people in this city.”

Kisah Para Rasul 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ¹⁴⁵  He was an eloquent speaker, ¹⁴⁶  well-versed ¹⁴⁷  in the scriptures.

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹⁴⁸  threw himself ¹⁴⁹  on the young man, ¹⁵⁰  put his arms around him, ¹⁵¹  and said, “Do not be distressed, for he is still alive!” ¹⁵² 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁵³  and with tears, and with the trials that happened to me because of the plots ¹⁵⁴  of the Jews.

Kisah Para Rasul 20:22

20:22 And now, ¹⁵⁵  compelled ¹⁵⁶  by the Spirit, I am going to Jerusalem ¹⁵⁷  without knowing what will happen to me there, ¹⁵⁸ 

Kisah Para Rasul 20:25

20:25 “And now ¹⁵⁹  I know that none ¹⁶⁰  of you among whom I went around proclaiming the kingdom ¹⁶¹  will see me ¹⁶²  again.

Kisah Para Rasul 21:19

21:19 When Paul ¹⁶³  had greeted them, he began to explain ¹⁶⁴  in detail ¹⁶⁵  what God ¹⁶⁶  had done among the Gentiles through his ministry.

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁶⁷  they assumed Paul had brought him into the inner temple courts.) ¹⁶⁸ 

Kisah Para Rasul 22:18

22:18 and saw the Lord ¹⁶⁹  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ¹⁷⁰  when your accusers arrive too.” Then ¹⁷¹  he ordered that Paul ¹⁷²  be kept under guard in Herod’s palace. ¹⁷³ 

Kisah Para Rasul 24:21

24:21 other than ¹⁷⁴  this one thing ¹⁷⁵  I shouted out while I stood before ¹⁷⁶  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁷⁷ 

Kisah Para Rasul 26:7

26:7 a promise ¹⁷⁸  that our twelve tribes hope to attain as they earnestly serve God ¹⁷⁹  night and day. Concerning this hope the Jews are accusing me, ¹⁸⁰  Your Majesty! ¹⁸¹ 

Kisah Para Rasul 27:7

27:7 We sailed slowly ¹⁸²  for many days and arrived with difficulty off Cnidus. ¹⁸³  Because the wind prevented us from going any farther, ¹⁸⁴  we sailed under the lee ¹⁸⁵  of Crete off Salmone. ¹⁸⁶ 

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ¹⁸⁷  across the Adriatic Sea, ¹⁸⁸  about midnight the sailors suspected they were approaching some land. ¹⁸⁹ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ¹⁹⁰  and the soldiers, “Unless these men stay with the ship, you ¹⁹¹  cannot be saved.”

Kisah Para Rasul 28:7

28:7 Now in the region around that place ¹⁹²  were fields belonging to the chief official ¹⁹³  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.

[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.

[1:7]  ² tn Grk “It is not for you to know.”

[1:10]  ³ tn Grk “And as.” 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.

[1:10]  ⁴ tn Grk “behold.”

[1:21]  ⁵ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁶ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[2:18]  ⁷ 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]  ⁸ 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.

[3:26]  ⁹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁰ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹¹ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:30]  ¹² tn The miraculous nature of these signs is implied in the context.

[4:34]  ¹³ tn Or “poor.”

[4:34]  ¹⁴ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ¹⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[5:23]  ¹⁶ tn The word “them” 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.

[5:34]  ¹⁷ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁸ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹⁹ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ²⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ²¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:15]  ²² tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ²³ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ²⁴ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:6]  ²⁵ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ²⁶ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ²⁷ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ³¹ sn An allusion to Exod 3:12.

[7:13]  ³² tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:17]  ³³ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ³⁴ tn Grk “the people increased and multiplied.”

[7:39]  ³⁵ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ³⁶ tn Or “forefathers”; Grk “fathers.”

[7:39]  ³⁷ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ³⁸ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[8:6]  ³⁹ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁴⁰ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:9]  ⁴¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:14]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁴³ tn Or “message.”

[8:14]  ⁴⁴ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:21]  ⁴⁵ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁴⁶ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:33]  ⁴⁷ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁴⁸ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁴⁹ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

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

[8:33]  ⁵⁰ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁵¹ sn A quotation from Isa 53:7-8.

[9:13]  ⁵² sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁵³ tn The word “people” is not in the Greek text, but is implied.

[9:22]  ⁵⁴ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁵⁵ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁵⁶ tn Or “by showing for certain.”

[9:22]  ⁵⁷ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁵⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:36]  ⁵⁹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁶⁰ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁶¹ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁶² tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[10:3]  ⁶³ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁶⁴ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁶⁵ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:32]  ⁶⁶ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[10:39]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁷⁰ 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]  ⁷¹ 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.

[11:11]  ⁷² tn Grk “And behold.”

[11:11]  ⁷³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[11:11]  ⁷⁴ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ⁷⁵ tn The word “staying” is not in the Greek text but is implied.

[11:16]  ⁷⁶ 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]  ⁷⁷ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁷⁸ sn John…Spirit. This remark repeats Acts 1:5.

[11:22]  ⁷⁹ tn Grk “Word.”

[11:22]  ⁸⁰ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁸² tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁸³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:23]  ⁸⁴ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ⁸⁵ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁸⁶ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:29]  ⁸⁷ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁸⁸ tn Or “determined,” “resolved.”

[11:29]  ⁸⁹ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[12:5]  ⁹⁰ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁹¹ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[13:26]  ⁹² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁹³ tn Grk “sons”

[13:26]  ⁹⁴ tn Or “race.”

[13:26]  ⁹⁵ tn Grk “and those among you 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁹⁶ tn Grk “word.”

[14:1]  ⁹⁷ sn Iconium. See the note in 13:51.

[14:1]  ⁹⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁹⁹ sn See the note on synagogue in 6:9.

[14:1]  ¹⁰⁰ tn Or “that a large crowd.”

[15:21]  ¹⁰¹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁰² tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ¹⁰³ sn See the note on synagogue in 6:9.

[15:35]  ¹⁰⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ¹⁰⁵ sn This is a parenthetical note by the author.

[15:35]  ¹⁰⁶ 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 v. 36; Acts 8:25; 13:44, 48, 49; 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.

[16:4]  ¹⁰⁷ tn Or “cities.”

[16:4]  ¹⁰⁸ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹¹⁰ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹¹¹ tn Or “observe” or “follow.”

[16:6]  ¹¹² sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ¹¹³ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ¹¹⁴ tn Or “forbidden.”

[16:6]  ¹¹⁵ tn Or “word.”

[16:6]  ¹¹⁶ 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.

[16:12]  ¹¹⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ¹¹⁸ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ¹¹⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ¹²⁰ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:33]  ¹²¹ tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:33]  ¹²² tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹²³ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹²⁵ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹²⁶ tn Or “immediately.”

[16:36]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ 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.

[17:22]  ¹³⁰ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹³¹ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹³² tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:28]  ¹³³ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹³⁴ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:34]  ¹³⁵ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹³⁶ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹³⁷ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹³⁸ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹³⁹ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:9]  ¹⁴⁰ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁴¹ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁴² tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ¹⁴³ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁴⁴ tn Or “injure.”

[18:24]  ¹⁴⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ¹⁴⁶ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ¹⁴⁷ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[20:10]  ¹⁴⁸ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹⁴⁹ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹⁵⁰ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁵¹ 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]  ¹⁵² tn Grk “for his life is in him” (an idiom).

[20:19]  ¹⁵³ 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]  ¹⁵⁴ sn These plots are mentioned in Acts 9:24; 20:13.

[20:22]  ¹⁵⁵ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ¹⁵⁶ tn Grk “bound.”

[20:22]  ¹⁵⁷ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹⁵⁸ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:25]  ¹⁵⁹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² tn Grk “will see my face” (an idiom for seeing someone in person).

[21:19]  ¹⁶³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹⁶⁴ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹⁶⁵ 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]  ¹⁶⁶ sn Note how Paul credited God with the success of his ministry.

[21:29]  ¹⁶⁷ tn Grk “whom.”

[21:29]  ¹⁶⁸ 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.

[22:18]  ¹⁶⁹ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[23:35]  ¹⁷⁰ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ¹⁷¹ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ¹⁷² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ¹⁷³ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:21]  ¹⁷⁴ 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]  ¹⁷⁵ tn Grk “one utterance.”

[24:21]  ¹⁷⁶ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁷⁷ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[26:7]  ¹⁷⁸ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ¹⁷⁹ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ¹⁸⁰ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ¹⁸¹ tn Grk “O King!”

[27:7]  ¹⁸² tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ¹⁸³ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ¹⁸⁴ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ¹⁸⁵ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ¹⁸⁶ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:27]  ¹⁸⁷ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ¹⁸⁸ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ¹⁸⁹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:31]  ¹⁹⁰ sn See the note on the word centurion in 10:1.

[27:31]  ¹⁹¹ sn The pronoun you is plural in Greek.

[28:7]  ¹⁹² 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]  ¹⁹³ 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.