Kisah Para Rasul 1:8

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

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ²  they were acutely distressed ³  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 4:13

4:13 When they saw the boldness ⁴  of Peter and John, and discovered ⁵  that they were uneducated ⁶  and ordinary ⁷  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁸  and said, “Master of all, ⁹  you who made the heaven, the earth, ¹⁰  the sea, and everything that is in them,

Kisah Para Rasul 4:31

4:31 When ¹¹  they had prayed, the place where they were assembled together was shaken, ¹²  and they were all filled with the Holy Spirit and began to speak ¹³  the word of God ¹⁴  courageously. ¹⁵ 

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 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹⁷  and incited people to follow him in revolt. ¹⁸  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 7:4-5

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹⁹  made him move ²⁰  to this country where you now live. 7:5 He ²¹  did not give any of it to him for an inheritance, ²²  not even a foot of ground, ²³  yet God ²⁴  promised to give it to him as his possession, and to his descendants after him, ²⁵  even though Abraham ²⁶  as yet had no child.

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ²⁷  when he arrived ²⁸  they brought him to the upper room. All ²⁹  the widows stood beside him, crying and showing him ³⁰  the tunics ³¹  and other clothing ³²  Dorcas used to make ³³  while she was with them.

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ³⁴  replied, ³⁵  “What is it, Lord?” The angel ³⁶  said to him, “Your prayers and your acts of charity ³⁷  have gone up as a memorial ³⁸  before God.

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ³⁹  called two of his personal servants ⁴⁰  and a devout soldier from among those who served him, ⁴¹ 

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, ⁴²  by the sea.’

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ⁴³  of soldiers to guard him. Herod ⁴⁴  planned ⁴⁵  to bring him out for public trial ⁴⁶  after the Passover.

Kisah Para Rasul 12:6

12:6 On that very night before Herod was going to bring him out for trial, ⁴⁷  Peter was sleeping between two soldiers, bound with two chains, while ⁴⁸  guards in front of the door were keeping watch ⁴⁹  over the prison.

Kisah Para Rasul 12:11

12:11 When ⁵⁰  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁵¹  me from the hand ⁵²  of Herod ⁵³  and from everything the Jewish people ⁵⁴  were expecting to happen.”

Kisah Para Rasul 13:17

13:17 The God of this people Israel ⁵⁵  chose our ancestors ⁵⁶  and made the people great ⁵⁷  during their stay as foreigners ⁵⁸  in the country ⁵⁹  of Egypt, and with uplifted arm ⁶⁰  he led them out of it.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁶¹  had broken up, ⁶²  many of the Jews and God-fearing proselytes ⁶³  followed Paul and Barnabas, who were speaking with them and were persuading ⁶⁴  them ⁶⁵  to continue ⁶⁶  in the grace of God.

Kisah Para Rasul 16:27

16:27 When the jailer woke up ⁶⁷  and saw the doors of the prison standing open, ⁶⁸  he drew his sword and was about to kill himself, ⁶⁹  because he assumed ⁷⁰  the prisoners had escaped.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ⁷¹  Jason and some of the brothers before the city officials, ⁷²  screaming, “These people who have stirred up trouble ⁷³  throughout the world ⁷⁴  have come here too,

Kisah Para Rasul 18:6

18:6 When they opposed him ⁷⁵  and reviled him, ⁷⁶  he protested by shaking out his clothes ⁷⁷  and said to them, “Your blood ⁷⁸  be on your own heads! I am guiltless! ⁷⁹  From now on I will go to the Gentiles!”

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ⁸⁰  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁸¹  I would have been justified in accepting the complaint ⁸²  of you Jews, ⁸³ 

Kisah Para Rasul 19:9

19:9 But when ⁸⁴  some were stubborn ⁸⁵  and refused to believe, reviling ⁸⁶  the Way ⁸⁷  before the congregation, he left ⁸⁸  them and took the disciples with him, ⁸⁹  addressing ⁹⁰  them every day ⁹¹  in the lecture hall ⁹²  of Tyrannus.

Kisah Para Rasul 21:4

21:4 After we located ⁹³  the disciples, we stayed there ⁹⁴  seven days. They repeatedly told ⁹⁵  Paul through the Spirit ⁹⁶  not to set foot ⁹⁷  in Jerusalem. ⁹⁸ 

Kisah Para Rasul 21:32

21:32 He ⁹⁹  immediately took ¹⁰⁰  soldiers and centurions ¹⁰¹  and ran down to the crowd. ¹⁰²  When they saw ¹⁰³  the commanding officer ¹⁰⁴  and the soldiers, they stopped beating ¹⁰⁵  Paul.

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ¹⁰⁶  and when the commanding officer ¹⁰⁷  was unable ¹⁰⁸  to find out the truth ¹⁰⁹  because of the disturbance, ¹¹⁰  he ordered Paul ¹¹¹  to be brought into the barracks. ¹¹² 

Kisah Para Rasul 22:6

22:6 As ¹¹³  I was en route and near Damascus, ¹¹⁴  about noon a very bright ¹¹⁵  light from heaven ¹¹⁶  suddenly flashed ¹¹⁷  around me.

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ¹¹⁸  from him, and the commanding officer ¹¹⁹  was frightened when he realized that Paul ¹²⁰  was ¹²¹  a Roman citizen ¹²²  and that he had had him tied up. ¹²³ 

Kisah Para Rasul 23:10

23:10 When the argument became ¹²⁴  so great the commanding officer ¹²⁵  feared that they would tear Paul to pieces, ¹²⁶  he ordered the detachment ¹²⁷  to go down, take him away from them by force, ¹²⁸  and bring him into the barracks. ¹²⁹ 

Kisah Para Rasul 23:30

23:30 When I was informed ¹³⁰  there would be a plot ¹³¹  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹³²  against him before you.

Kisah Para Rasul 24:22

24:22 Then Felix, ¹³³  who understood the facts ¹³⁴  concerning the Way ¹³⁵  more accurately, ¹³⁶  adjourned their hearing, ¹³⁷  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹³⁸ 

Kisah Para Rasul 24:25

24:25 While Paul ¹³⁹  was discussing ¹⁴⁰  righteousness, self-control, ¹⁴¹  and the coming judgment, Felix ¹⁴²  became ¹⁴³  frightened and said, “Go away for now, and when I have an opportunity, ¹⁴⁴  I will send for you.”

Kisah Para Rasul 25:26

25:26 But I have nothing definite ¹⁴⁵  to write to my lord ¹⁴⁶  about him. ¹⁴⁷  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹⁴⁸  so that after this preliminary hearing ¹⁴⁹  I may have something to write.

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ¹⁵⁰  from the chief priests, but I also cast my vote ¹⁵¹  against them when they were sentenced to death. ¹⁵² 

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ¹⁵³  would sail to Italy, ¹⁵⁴  they handed over Paul and some other prisoners to a centurion ¹⁵⁵  of the Augustan Cohort ¹⁵⁶  named Julius.

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ¹⁵⁷  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ¹⁵⁸  and have gone ¹⁵⁹  without food; you have eaten nothing. ¹⁶⁰ 

Kisah Para Rasul 28:4

28:4 When the local people ¹⁶¹  saw the creature hanging from Paul’s ¹⁶²  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ¹⁶³  has not allowed him to live!” ¹⁶⁴ 

Kisah Para Rasul 28:15-16

28:15 The brothers from there, ¹⁶⁵  when they heard about us, came as far as the Forum of Appius ¹⁶⁶  and Three Taverns ¹⁶⁷  to meet us. When he saw them, ¹⁶⁸  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live ¹⁶⁹  by himself, with the soldier who was guarding him.

[1:8]  ¹ tn Or “to the ends.”

[2:37]  ² tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ³ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[4:13]  ⁴ tn Or “courage.”

[4:13]  ⁵ tn Or “and found out.”

[4:13]  ⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:24]  ⁸ sn With one mind. Compare Acts 1:14.

[4:24]  ⁹ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:31]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “speak God’s message.”

[4:31]  ¹⁵ tn Or “with boldness.”

[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.

[5:37]  ¹⁷ tn Or “registration.”

[5:37]  ¹⁸ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:4]  ¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ²⁰ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ²¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ²² tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ²³ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ²⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ²⁵ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ²⁶ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[9:39]  ²⁷ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ²⁸ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ²⁹ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ³⁰ 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.

[9:39]  ³¹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ³² tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ³³ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[10:4]  ³⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ³⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ³⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ³⁷ tn Or “your gifts to the needy.”

[10:4]  ³⁸ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:7]  ³⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁴⁰ 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]  ⁴¹ 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.

[10:32]  ⁴² 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.

[12:4]  ⁴³ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁴⁴ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁴⁵ tn Or “intended”; Grk “wanted.”

[12:4]  ⁴⁶ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:6]  ⁴⁷ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ⁴⁸ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ⁴⁹ tn Or “were guarding.”

[12:11]  ⁵⁰ 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.

[12:11]  ⁵¹ tn Or “delivered.”

[12:11]  ⁵² sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁵³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁵⁴ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:17]  ⁵⁵ tn Or “people of Israel.”

[13:17]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁵⁷ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁵⁸ tn Or “as resident aliens.”

[13:17]  ⁵⁹ tn Or “land.”

[13:17]  ⁶⁰ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:43]  ⁶¹ sn See the note on synagogue in 6:9.

[13:43]  ⁶² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁶³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁶⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁶⁵ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁶⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[16:27]  ⁶⁷ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ⁶⁸ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁶⁹ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁷⁰ tn Or “thought.”

[17:6]  ⁷¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁷² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁷³ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁷⁴ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

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

[18:6]  ⁷⁵ 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.

[18:6]  ⁷⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. 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 13:45. 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). What they were doing was more like slander or defamation of character.

[18:6]  ⁷⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁷⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁷⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:14]  ⁸⁰ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁸¹ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁸² tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁸³ tn Grk “accepting your complaint, O Jews.”

[19:9]  ⁸⁴ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁸⁵ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁸⁶ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ⁸⁷ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ⁸⁸ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ⁸⁹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁹⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ⁹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁹² tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[21:4]  ⁹³ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁹⁴ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁹⁵ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ⁹⁶ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ⁹⁷ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ⁹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:32]  ⁹⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹⁰⁰ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹⁰¹ sn See the note on the word centurion in 10:1.

[21:32]  ¹⁰² tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹⁰³ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹⁰⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹⁰⁵ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:34]  ¹⁰⁶ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹⁰⁷ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹⁰⁸ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹⁰⁹ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹¹⁰ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹¹¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹¹² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:6]  ¹¹³ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ¹¹⁴ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹¹⁵ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹¹⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹¹⁷ tn Or “shone.”

[22:29]  ¹¹⁸ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ¹¹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹²⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ¹²¹ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ¹²² tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ¹²³ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[23:10]  ¹²⁴ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹²⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ¹²⁶ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹²⁷ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ¹²⁸ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹²⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:30]  ¹³⁰ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ¹³¹ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹³² tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[24:22]  ¹³³ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹³⁴ tn Grk “the things.”

[24:22]  ¹³⁵ tn That is, concerning Christianity.

[24:22]  ¹³⁶ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ¹³⁷ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ¹³⁸ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:25]  ¹³⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ¹⁴⁰ tn Or “speaking about.”

[24:25]  ¹⁴¹ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ¹⁴² sn See the note on Felix in 23:26.

[24:25]  ¹⁴³ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ¹⁴⁴ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[25:26]  ¹⁴⁵ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹⁴⁶ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹⁴⁷ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ¹⁴⁸ sn See the note on King Agrippa in 25:13.

[25:26]  ¹⁴⁹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:10]  ¹⁵⁰ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹⁵¹ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ¹⁵² tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[27:1]  ¹⁵³ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ¹⁵⁴ 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]  ¹⁵⁵ sn See the note on the word centurion in 10:1.

[27:1]  ¹⁵⁶ 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.

[27:33]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ tn Or “continued.”

[27:33]  ¹⁶⁰ 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.

[28:4]  ¹⁶¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ¹⁶² tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ¹⁶³ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ¹⁶⁴ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:15]  ¹⁶⁵ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ¹⁶⁶ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ¹⁶⁷ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ¹⁶⁸ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:16]  ¹⁶⁹ tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).