Kisah Para Rasul 2:13

2:13 But others jeered at the speakers, ¹  saying, “They are drunk on new wine!” ² 

Kisah Para Rasul 2:44

2:44 All who believed were together and held ³  everything in common,

Kisah Para Rasul 3:4-5

3:4 Peter looked directly ⁴  at him (as did John) and said, “Look at us!” 3:5 So the lame man ⁵  paid attention to them, expecting to receive something from them.

Kisah Para Rasul 4:15

4:15 But when they had ordered them to go outside the council, ⁶  they began to confer with one another,

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kisah Para Rasul 5:6

5:6 So the young men came, ⁷  wrapped him up, ⁸  carried him out, and buried ⁹  him.

Kisah Para Rasul 5:13-14

5:13 None of the rest dared to join them, ¹⁰  but the people held them in high honor. ¹¹  5:14 More and more believers in the Lord were added to their number, ¹²  crowds of both men and women.

Kisah Para Rasul 5:27

5:27 When they had brought them, they stood them before the council, ¹³  and the high priest questioned ¹⁴  them,

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ¹⁵  and wanted to execute them. ¹⁶ 

Kisah Para Rasul 6:4

6:4 But we will devote ourselves to prayer and to the ministry of the word.”

Kisah Para Rasul 7:12

7:12 So when Jacob heard that there was grain ¹⁷  in Egypt, he sent our ancestors ¹⁸  there ¹⁹  the first time.

Kisah Para Rasul 7:15

7:15 So Jacob went down to Egypt and died there, ²⁰  along with our ancestors, ²¹ 

Kisah Para Rasul 8:2

8:2 Some ²²  devout men buried Stephen and made loud lamentation ²³  over him. ²⁴ 

Kisah Para Rasul 8:5

8:5 Philip went down to the main city of Samaria ²⁵  and began proclaiming ²⁶  the Christ ²⁷  to them.

Kisah Para Rasul 8:11

8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Kisah Para Rasul 9:23

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ²⁸  together to kill him,

Kisah Para Rasul 9:29

9:29 He was speaking and debating ²⁹  with the Greek-speaking Jews, ³⁰  but they were trying to kill him.

Kisah Para Rasul 9:42--10:1

9:42 This became known throughout all ³¹  Joppa, and many believed in the Lord. ³²  9:43 So ³³  Peter ³⁴  stayed many days in Joppa with a man named ³⁵  Simon, a tanner. ³⁶ 

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ³⁷  named Cornelius, a centurion ³⁸  of what was known as the Italian Cohort. ³⁹ 

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁴⁰ 

Kisah Para Rasul 10:16

10:16 This happened three times, and immediately the object was taken up into heaven. ⁴¹ 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ⁴²  the circumcised believers ⁴³  took issue with ⁴⁴  him,

Kisah Para Rasul 11:7-8

11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ⁴⁵  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ⁴⁶  has ever entered my mouth!’

Kisah Para Rasul 11:10

11:10 This happened three times, and then everything was pulled up to heaven again.

Kisah Para Rasul 11:27

Famine Relief for Judea

11:27 At that time ⁴⁷  some ⁴⁸  prophets ⁴⁹  came down ⁵⁰  from Jerusalem ⁵¹  to Antioch. ⁵² 

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ⁵³ 

Kisah Para Rasul 12:22

12:22 But the crowd ⁵⁴  began to shout, ⁵⁵  “The voice of a god, ⁵⁶  and not of a man!”

Kisah Para Rasul 12:24

12:24 But the word of God ⁵⁷  kept on increasing ⁵⁸  and multiplying.

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ⁵⁹  filled with the Holy Spirit, ⁶⁰  stared straight ⁶¹  at him

Kisah Para Rasul 13:37

13:37 but the one ⁶²  whom God raised up did not experience ⁶³  decay.

Kisah Para Rasul 13:49

13:49 So the word of the Lord was spreading ⁶⁴  through the entire region.

Kisah Para Rasul 13:51

13:51 So after they shook ⁶⁵  the dust off their feet ⁶⁶  in protest against them, they went to Iconium. ⁶⁷ 

Kisah Para Rasul 15:33

15:33 After ⁶⁸  they had spent some time there, ⁶⁹  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 15:37

15:37 Barnabas wanted to bring John called Mark along with them too,

Kisah Para Rasul 15:41

15:41 He passed through Syria and Cilicia, strengthening ⁷⁰  the churches.

Kisah Para Rasul 16:11

Arrival at Philippi

16:11 We put out to sea ⁷¹  from Troas ⁷²  and sailed a straight course ⁷³  to Samothrace, ⁷⁴  the next day to Neapolis, ⁷⁵ 

Kisah Para Rasul 17:8

17:8 They caused confusion among ⁷⁶  the crowd and the city officials ⁷⁷  who heard these things.

Kisah Para Rasul 18:4

18:4 He addressed ⁷⁸  both Jews and Greeks in the synagogue ⁷⁹  every Sabbath, attempting to persuade ⁸⁰  them.

Kisah Para Rasul 18:11

18:11 So he stayed there ⁸¹  a year and six months, teaching the word of God among them. ⁸² 

Kisah Para Rasul 18:20

18:20 When they asked him to stay longer, he would not consent, ⁸³ 

Kisah Para Rasul 19:3

19:3 So Paul ⁸⁴  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁸⁵ 

Kisah Para Rasul 19:5

19:5 When they heard this, they were baptized in the name of the Lord Jesus,

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ⁸⁶  Sceva, a Jewish high priest, were doing this.) ⁸⁷ 

Kisah Para Rasul 19:23

19:23 At ⁸⁸  that time ⁸⁹  a great disturbance ⁹⁰  took place concerning the Way. ⁹¹ 

Kisah Para Rasul 19:30

19:30 But when Paul wanted to enter the public assembly, ⁹²  the disciples would not let him.

Kisah Para Rasul 19:39

19:39 But if you want anything in addition, ⁹³  it will have to be settled ⁹⁴  in a legal assembly. ⁹⁵ 

Kisah Para Rasul 20:8

20:8 (Now there were many lamps ⁹⁶  in the upstairs room where we were meeting.) ⁹⁷ 

Kisah Para Rasul 20:12

20:12 They took the boy home alive and were greatly ⁹⁸  comforted.

Kisah Para Rasul 20:14

20:14 When he met us in Assos, ⁹⁹  we took him aboard ¹⁰⁰  and went to Mitylene. ¹⁰¹ 

Kisah Para Rasul 20:17

20:17 From Miletus ¹⁰²  he sent a message ¹⁰³  to Ephesus, telling the elders of the church to come to him. ¹⁰⁴ 

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ¹⁰⁵  a prophet named Agabus ¹⁰⁶  came down from Judea.

Kisah Para Rasul 21:14-15

21:14 Because he could not be persuaded, ¹⁰⁷  we said no more except, ¹⁰⁸  “The Lord’s will be done.” ¹⁰⁹ 

21:15 After these days we got ready ¹¹⁰  and started up ¹¹¹  to Jerusalem.

Kisah Para Rasul 21:17

21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ¹¹² 

Kisah Para Rasul 23:2

23:2 At that ¹¹³  the high priest Ananias ordered those standing near ¹¹⁴  Paul ¹¹⁵  to strike ¹¹⁶  him on the mouth.

Kisah Para Rasul 23:4

23:4 Those standing near him ¹¹⁷  said, “Do you dare insult ¹¹⁸  God’s high priest?”

Kisah Para Rasul 23:13

23:13 There were more than forty of them who formed this conspiracy. ¹¹⁹ 

Kisah Para Rasul 23:32

23:32 The next day they let ¹²⁰  the horsemen ¹²¹  go on with him, and they returned to the barracks. ¹²² 

Kisah Para Rasul 23:34

23:34 When the governor ¹²³  had read ¹²⁴  the letter, ¹²⁵  he asked ¹²⁶  what province he was from. ¹²⁷  When he learned ¹²⁸  that he was from Cilicia, ¹²⁹ 

Kisah Para Rasul 24:9

24:9 The Jews also joined in the verbal attack, ¹³⁰  claiming ¹³¹  that these things were true.

Kisah Para Rasul 24:17

24:17 After several years ¹³²  I came to bring to my people gifts for the poor ¹³³  and to present offerings, ¹³⁴ 

Kisah Para Rasul 26:28

26:28 Agrippa ¹³⁵  said to Paul, “In such a short time are you persuading me to become a Christian?” ¹³⁶ 

Kisah Para Rasul 27:14

27:14 Not long after this, a hurricane-force ¹³⁷  wind called the northeaster ¹³⁸  blew down from the island. ¹³⁹ 

Kisah Para Rasul 27:36-38

27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six ¹⁴⁰  persons on the ship.) ¹⁴¹  27:38 When they had eaten enough to be satisfied, ¹⁴²  they lightened the ship by throwing the wheat ¹⁴³  into the sea.

Kisah Para Rasul 28:24

28:24 Some were convinced ¹⁴⁴  by what he said, ¹⁴⁵  but others refused ¹⁴⁶  to believe.

[2:13]  ¹ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ² tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[2:44]  ³ tn Grk “had.”

[3:4]  ⁴ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ⁵ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[4:15]  ⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:6]  ⁷ tn Or “arose.”

[5:6]  ⁸ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ⁹ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:13]  ¹⁰ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ¹¹ tn Or “the people thought very highly of them.”

[5:14]  ¹² tn Or “More and more believers were added to the Lord.”

[5:27]  ¹³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ¹⁴ tn Or “interrogated,” “asked.”

[5:33]  ¹⁵ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹⁶ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[7:12]  ¹⁷ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹⁹ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ²⁰ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ²¹ tn Or “forefathers”; Grk “fathers.”

[8:2]  ²² tn “Some” is not in the Greek text, but is implied.

[8:2]  ²³ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ²⁴ tn Or “mourned greatly for him.”

[8:5]  ²⁵ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ²⁶ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[9:23]  ²⁸ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:29]  ²⁹ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ³⁰ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:42]  ³¹ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ³² sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ³³ tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:43]  ³⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ³⁵ tn Grk “with a certain Simon.”

[9:43]  ³⁶ 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. See also MM 118.

[10:1]  ³⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ³⁸ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ³⁹ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[10:14]  ⁴⁰ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[10:16]  ⁴¹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[11:2]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁴³ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁴⁴ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:7]  ⁴⁵ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ⁴⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:27]  ⁴⁷ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ⁴⁸ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ⁴⁹ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ⁵⁰ sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).

[11:27]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁵² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:27]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2

[12:13]  ⁵³ tn Or “responded.”

[12:22]  ⁵⁴ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ⁵⁵ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ⁵⁶ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:24]  ⁵⁷ sn A metonymy for the number of adherents to God’s word.

[12:24]  ⁵⁸ tn Or “spreading.”

[13:9]  ⁵⁹ sn A parenthetical note by the author.

[13:9]  ⁶⁰ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁶¹ tn Or “gazed intently.”

[13:37]  ⁶² sn The one whom God raised up refers to Jesus.

[13:37]  ⁶³ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:49]  ⁶⁴ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:51]  ⁶⁵ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ⁶⁶ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ⁶⁷ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[15:33]  ⁶⁸ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:33]  ⁶⁹ tn The word “there” is not in the Greek text, but is implied.

[15:41]  ⁷⁰ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:11]  ⁷¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:11]  ⁷² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁷³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ⁷⁴ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁷⁵ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[17:8]  ⁷⁶ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ⁷⁷ 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.’”

[18:4]  ⁷⁸ 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 18:4. 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.

[18:4]  ⁷⁹ sn See the note on synagogue in 6:9.

[18:4]  ⁸⁰ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:11]  ⁸¹ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁸² tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:20]  ⁸³ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[19:3]  ⁸⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁸⁵ tn Grk “they said.”

[19:14]  ⁸⁶ tn Grk “a certain Sceva.”

[19:14]  ⁸⁷ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:23]  ⁸⁸ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ⁸⁹ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ⁹⁰ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ⁹¹ sn The Way refers to the Christian movement (Christianity).

[19:30]  ⁹² tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:39]  ⁹³ tn Or “anything more than this.”

[19:39]  ⁹⁴ tn Or “resolved.”

[19:39]  ⁹⁵ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[20:8]  ⁹⁶ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ⁹⁷ sn This is best taken as a parenthetical note by the author.

[20:12]  ⁹⁸ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:14]  ⁹⁹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ¹⁰⁰ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ¹⁰¹ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:17]  ¹⁰² sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ¹⁰³ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ¹⁰⁴ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[21:10]  ¹⁰⁵ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁰⁶ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:14]  ¹⁰⁷ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹⁰⁸ tn Grk “we became silent, saying.”

[21:14]  ¹⁰⁹ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹¹⁰ tn Or “we made preparations.”

[21:15]  ¹¹¹ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:17]  ¹¹² tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[23:2]  ¹¹³ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹¹⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹¹⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹¹⁶ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:4]  ¹¹⁷ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹¹⁸ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:13]  ¹¹⁹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:32]  ¹²⁰ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ¹²¹ tn Or “cavalrymen.”

[23:32]  ¹²² 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.”

[23:34]  ¹²³ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ¹²⁴ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹²⁹ sn Cilicia was a province in northeastern Asia Minor.

[24:9]  ¹³⁰ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ¹³¹ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:17]  ¹³² tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹³³ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹³⁴ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[26:28]  ¹³⁵ sn See the note on King Agrippa in 25:13.

[26:28]  ¹³⁶ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[27:14]  ¹³⁷ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ¹³⁸ sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ¹³⁹ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:37]  ¹⁴⁰ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ¹⁴¹ sn This is a parenthetical note by the author.

[27:38]  ¹⁴² tn Or “When they had eaten their fill.”

[27:38]  ¹⁴³ tn Or “grain.”

[28:24]  ¹⁴⁴ tn Or “persuaded.”

[28:24]  ¹⁴⁵ tn Grk “by the things spoken.”

[28:24]  ¹⁴⁶ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).