Kisah Para Rasul 10:18

10:18 They ¹  called out to ask if Simon, known as Peter, ²  was staying there as a guest.

Kisah Para Rasul 5:27

5:27 When they had brought them, they stood them before the council, ³  and the high priest questioned ⁴  them,

Kisah Para Rasul 23:34

23:34 When the governor ⁵  had read ⁶  the letter, ⁷  he asked ⁸  what province he was from. ⁹  When he learned ¹⁰  that he was from Cilicia, ¹¹ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹² 

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹³  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 21:33

21:33 Then the commanding officer ¹⁴  came up and arrested ¹⁵  him and ordered him to be tied up with two chains; ¹⁶  he ¹⁷  then asked who he was and what ¹⁸  he had done.

Kisah Para Rasul 23:19

23:19 The commanding officer ¹⁹  took him by the hand, withdrew privately, and asked, “What is it that you want ²⁰  to report to me?”

Kisah Para Rasul 4:7

4:7 After ²¹  making Peter and John ²²  stand in their midst, they began to inquire, “By what power or by what name ²³  did you do this?”

Kisah Para Rasul 25:20

25:20 Because I was at a loss ²⁴  how I could investigate these matters, ²⁵  I asked if he were willing to go to Jerusalem and be tried ²⁶  there on these charges. ²⁷ 

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ²⁸  I came without any objection. Now may I ask why ²⁹  you sent for me?”

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ³⁰  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ³¹  and approached ³²  the gate.

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ³³  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 8:34

8:34 Then the eunuch said ³⁴  to Philip, “Please tell me, ³⁵  who is the prophet saying this about – himself or someone else?” ³⁶ 

Kisah Para Rasul 19:2-3

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ³⁷  They replied, ³⁸  “No, we have not even ³⁹  heard that there is a Holy Spirit.” 19:3 So Paul ⁴⁰  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁴¹ 

Kisah Para Rasul 22:27

22:27 So the commanding officer ⁴²  came and asked ⁴³  Paul, ⁴⁴  “Tell me, are you a Roman citizen?” ⁴⁵  He replied, ⁴⁶  “Yes.”

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁴⁷  with them, the church ⁴⁸  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴⁹  the apostles and elders in Jerusalem ⁵⁰  about this point of disagreement. ⁵¹ 

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ⁵²  they were acutely distressed ⁵³  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ⁵⁴  paid this amount ⁵⁵  for the land?” Sapphira ⁵⁶  said, “Yes, that much.”

Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ⁵⁷  he said ⁵⁸  to the commanding officer, ⁵⁹  “May I say ⁶⁰  something to you?” The officer ⁶¹  replied, ⁶²  “Do you know Greek? ⁶³ 

Kisah Para Rasul 22:10

22:10 So I asked, ⁶⁴  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁶⁵  and go to Damascus; there you will be told about everything ⁶⁶  that you have been designated ⁶⁷  to do.’

Kisah Para Rasul 4:9

4:9 if ⁶⁸  we are being examined ⁶⁹  today for a good deed ⁷⁰  done to a sick man – by what means this man was healed ⁷¹  –

Kisah Para Rasul 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Kisah Para Rasul 23:29

23:29 I found he ⁷²  was accused with reference to controversial questions ⁷³  about their law, but no charge against him deserved death or imprisonment. ⁷⁴ 

Kisah Para Rasul 24:8

24:8 When you examine ⁷⁵  him yourself, you will be able to learn from him ⁷⁶  about all these things we are accusing him of doing.” ⁷⁷ 

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ⁷⁸  with him about their own religion ⁷⁹  and about a man named Jesus ⁸⁰  who was dead, whom Paul claimed ⁸¹  to be alive.

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ⁸²  ‘I am Jesus whom you are persecuting.

Kisah Para Rasul 12:18

12:18 At daybreak ⁸³  there was great consternation ⁸⁴  among the soldiers over what had become of Peter.

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 24:20

24:20 Or these men here ⁸⁵  should tell what crime ⁸⁶  they found me guilty of ⁸⁷  when I stood before the council, ⁸⁸ 

Kisah Para Rasul 8:30

8:30 So Philip ran up ⁸⁹  to it ⁹⁰  and heard the man ⁹¹  reading Isaiah the prophet. He ⁹²  asked him, ⁹³  “Do you understand what you’re reading?”

Kisah Para Rasul 5:24

5:24 Now when the commander ⁹⁴  of the temple guard ⁹⁵  and the chief priests heard this report, ⁹⁶  they were greatly puzzled concerning it, ⁹⁷  wondering what this could ⁹⁸  be.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁹⁹  the leaders of the synagogue ¹⁰⁰  sent them a message, ¹⁰¹  saying, “Brothers, ¹⁰²  if you have any message ¹⁰³  of exhortation ¹⁰⁴  for the people, speak it.” ¹⁰⁵ 

Kisah Para Rasul 25:9

25:9 But Festus, ¹⁰⁶  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹⁰⁷  before me there on these charges?” ¹⁰⁸ 

Kisah Para Rasul 10:20

10:20 But get up, ¹⁰⁹  go down, and accompany them without hesitation, ¹¹⁰  because I have sent them.”

Kisah Para Rasul 10:46

10:46 for they heard them speaking in tongues and praising ¹¹¹  God. Then Peter said,

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ¹¹²  he said repeatedly, ¹¹³  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹¹⁴ 

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ¹¹⁵  to all who live in Jerusalem that a notable miraculous sign ¹¹⁶  has come about through them, ¹¹⁷  and we cannot deny it.

Kisah Para Rasul 12:19

12:19 When Herod ¹¹⁸  had searched ¹¹⁹  for him and did not find him, he questioned ¹²⁰  the guards and commanded that they be led away to execution. ¹²¹  Then ¹²²  Herod ¹²³  went down from Judea to Caesarea ¹²⁴  and stayed there.

Kisah Para Rasul 23:20

23:20 He replied, ¹²⁵  “The Jews have agreed to ask you to bring Paul down to the council ¹²⁶  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 24:6

24:6 He ¹²⁷  even tried to desecrate ¹²⁸  the temple, so we arrested ¹²⁹  him.

Kisah Para Rasul 5:28

5:28 saying, “We gave ¹³⁰  you strict orders ¹³¹  not to teach in this name. ¹³²  Look, ¹³³  you have filled Jerusalem ¹³⁴  with your teaching, and you intend to bring this man’s blood ¹³⁵  on us!”

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ¹³⁶  to worship the host ¹³⁷  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹³⁸  forty years in the wilderness, was it, ¹³⁹  house of Israel?

Kisah Para Rasul 9:21

9:21 All ¹⁴⁰  who heard him were amazed and were saying, “Is this not ¹⁴¹  the man who in Jerusalem was ravaging ¹⁴²  those who call on this name, and who had come here to bring them as prisoners ¹⁴³  to the chief priests?”

Kisah Para Rasul 19:9

19:9 But when ¹⁴⁴  some were stubborn ¹⁴⁵  and refused to believe, reviling ¹⁴⁶  the Way ¹⁴⁷  before the congregation, he left ¹⁴⁸  them and took the disciples with him, ¹⁴⁹  addressing ¹⁵⁰  them every day ¹⁵¹  in the lecture hall ¹⁵²  of Tyrannus.

Kisah Para Rasul 23:15

23:15 So now you and the council ¹⁵³  request the commanding officer ¹⁵⁴  to bring him down to you, as if you were going to determine ¹⁵⁵  his case ¹⁵⁶  by conducting a more thorough inquiry. ¹⁵⁷  We are ready to kill him ¹⁵⁸  before he comes near this place.” ¹⁵⁹ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ¹⁶⁰  to write to my lord ¹⁶¹  about him. ¹⁶²  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹⁶³  so that after this preliminary hearing ¹⁶⁴  I may have something to write.

[10:18]  ¹ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

[10:18]  ² tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[5:27]  ³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴ tn Or “interrogated,” “asked.”

[23:34]  ⁵ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ⁶ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁷ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ⁸ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ⁹ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ¹⁰ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹¹ sn Cilicia was a province in northeastern Asia Minor.

[7:1]  ¹² tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[1:6]  ¹³ 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.

[21:33]  ¹⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹⁵ tn Grk “seized.”

[21:33]  ¹⁶ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹⁷ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ¹⁸ tn Grk “and what it is”; this has been simplified to “what.”

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

[23:19]  ²⁰ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[4:7]  ²¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ²² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[25:20]  ²⁴ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ²⁵ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ²⁶ tn Or “stand trial.”

[25:20]  ²⁷ tn Grk “on these things.”

[10:29]  ²⁸ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ²⁹ tn Grk “ask for what reason.”

[10:17]  ³⁰ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ³¹ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ³² tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[9:11]  ³³ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

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

[8:34]  ³⁵ tn Grk “I beg you,” “I ask you.”

[8:34]  ³⁶ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[19:2]  ³⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁴¹ tn Grk “they said.”

[22:27]  ⁴² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ⁴³ tn Grk “and said to.”

[22:27]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ⁴⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁴⁶ tn Grk “He said.”

[15:2]  ⁴⁷ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴⁸ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁴⁹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁵¹ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[2:37]  ⁵² 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]  ⁵³ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[5:8]  ⁵⁴ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ⁵⁵ tn Grk “so much,” “as much as this.”

[5:8]  ⁵⁶ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[21:37]  ⁵⁷ 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.”

[21:37]  ⁵⁸ tn Grk “says” (a historical present).

[21:37]  ⁵⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁶⁰ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁶¹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁶² tn Grk “said.”

[21:37]  ⁶³ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[22:10]  ⁶⁴ tn Grk “So I said.”

[22:10]  ⁶⁵ 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]  ⁶⁶ tn Grk “about all things.”

[22:10]  ⁶⁷ 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.

[4:9]  ⁶⁸ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁶⁹ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁷⁰ tn Or “for an act of kindness.”

[4:9]  ⁷¹ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[23:29]  ⁷² tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ⁷³ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ⁷⁴ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[24:8]  ⁷⁵ tn Or “question.”

[24:8]  ⁷⁶ tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ⁷⁷ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[25:19]  ⁷⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁷⁹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁸⁰ tn Grk “a certain Jesus.”

[25:19]  ⁸¹ tn Or “asserted.”

[26:15]  ⁸² tn Grk “said.”

[12:18]  ⁸³ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ⁸⁴ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[24:20]  ⁸⁵ tn Grk “these [men] themselves.”

[24:20]  ⁸⁶ tn Or “unrighteous act.”

[24:20]  ⁸⁷ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ⁸⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[8:30]  ⁸⁹ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁹⁰ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁹¹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁹² tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁹³ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[5:24]  ⁹⁴ tn Or “captain.”

[5:24]  ⁹⁵ 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.

[5:24]  ⁹⁶ tn Grk “heard these words.”

[5:24]  ⁹⁷ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁹⁸ tn The optative verb here expresses confused uncertainty.

[13:15]  ⁹⁹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁰⁰ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁰¹ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁰² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁰³ tn Or “word.”

[13:15]  ¹⁰⁴ tn Or “encouragement.”

[13:15]  ¹⁰⁵ tn Or “give it.”

[25:9]  ¹⁰⁶ sn See the note on Porcius Festus in 24:27.

[25:9]  ¹⁰⁷ tn Or “stand trial.”

[25:9]  ¹⁰⁸ tn Grk “concerning these things.”

[10:20]  ¹⁰⁹ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ¹¹⁰ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[10:46]  ¹¹¹ tn Or “extolling,” “magnifying.”

[13:25]  ¹¹² tn Or “task.”

[13:25]  ¹¹³ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹¹⁴ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[4:16]  ¹¹⁵ tn Or “evident.”

[4:16]  ¹¹⁶ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ¹¹⁷ tn Or “has been done by them.”

[12:19]  ¹¹⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹¹⁹ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹²⁰ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ¹²¹ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ¹²² tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ¹²³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

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

[12:19]  ¹²⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[23:20]  ¹²⁵ tn Grk “He said.”

[23:20]  ¹²⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:6]  ¹²⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ¹²⁸ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹²⁹ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[5:28]  ¹³⁰ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹³¹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹³² sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹³³ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹³⁵ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[7:42]  ¹³⁶ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ¹³⁷ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ¹³⁸ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹³⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[9:21]  ¹⁴⁰ 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.

[9:21]  ¹⁴¹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹⁴² tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ¹⁴³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[19:9]  ¹⁴⁴ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹⁴⁵ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁵⁰ 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]  ¹⁵¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁵² 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.”

[23:15]  ¹⁵³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁵⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁵⁵ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁵⁶ tn Grk “determine the things about him.”

[23:15]  ¹⁵⁷ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁵⁸ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁵⁹ tn The words “this place” are not in the Greek text, but are implied.

[25:26]  ¹⁶⁰ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹⁶¹ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹⁶² 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]  ¹⁶³ sn See the note on King Agrippa in 25:13.

[25:26]  ¹⁶⁴ 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.