Kisah Para Rasul 2:18

2:18 Even on my servants, ¹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ² 

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ³  at my right hand

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ⁴  they were acutely distressed ⁵  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 2:47

2:47 praising God and having the good will ⁶  of all the people. And the Lord was adding to their number every day ⁷  those who were being saved.

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁸  went to their fellow believers ⁹  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:2

5:2 He ¹⁰  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹¹  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 5:15

5:15 Thus ¹²  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:23-24

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹³  we found no one inside.” 5:24 Now when the commander ¹⁴  of the temple guard ¹⁵  and the chief priests heard this report, ¹⁶  they were greatly puzzled concerning it, ¹⁷  wondering what this could ¹⁸  be.

Kisah Para Rasul 5:34

5:34 But a Pharisee ¹⁹  whose name was Gamaliel, ²⁰  a teacher of the law who was respected by all the people, stood up ²¹  in the council ²²  and ordered the men to be put outside for a short time.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ²³  Then ²⁴  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:19

7:19 This was the one who exploited ²⁵  our people ²⁶  and was cruel to our ancestors, ²⁷  forcing them to abandon ²⁸  their infants so they would die. ²⁹ 

Kisah Para Rasul 7:25

7:25 He thought his own people ³⁰  would understand that God was delivering them ³¹  through him, ³²  but they did not understand. ³³ 

Kisah Para Rasul 7:56

7:56 “Look!” he said. ³⁴  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 7:58

7:58 When ³⁵  they had driven him out of the city, they began to stone him, ³⁶  and the witnesses laid their cloaks ³⁷  at the feet of a young man named Saul.

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ³⁸  the church; entering one house after another, he dragged off ³⁹  both men and women and put them in prison. ⁴⁰ 

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁴¹  and was causing consternation ⁴²  among the Jews who lived in Damascus by proving ⁴³  that Jesus ⁴⁴  is the Christ. ⁴⁵ 

Kisah Para Rasul 9:41

9:41 He gave ⁴⁶  her his hand and helped her get up. Then he called ⁴⁷  the saints and widows and presented her alive.

Kisah Para Rasul 10:21

10:21 So Peter went down ⁴⁸  to the men and said, “Here I am, ⁴⁹  the person you’re looking for. Why have you come?”

Kisah Para Rasul 10:25

10:25 So when ⁵⁰  Peter came in, Cornelius met ⁵¹  him, fell ⁵²  at his feet, and worshiped ⁵³  him.

Kisah Para Rasul 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁵⁴  all those who heard the message. ⁵⁵ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ⁵⁶  and Cyrene ⁵⁷  among them who came ⁵⁸  to Antioch ⁵⁹  and began to speak to the Greeks ⁶⁰  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:19

12:19 When Herod ⁶¹  had searched ⁶²  for him and did not find him, he questioned ⁶³  the guards and commanded that they be led away to execution. ⁶⁴  Then ⁶⁵  Herod ⁶⁶  went down from Judea to Caesarea ⁶⁷  and stayed there.

Kisah Para Rasul 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ⁶⁸ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁶⁹  God’s purpose in his own generation, died, ⁷⁰  was buried with his ancestors, ⁷¹  and experienced ⁷²  decay,

Kisah Para Rasul 14:13

14:13 The priest of the temple ⁷³  of Zeus, ⁷⁴  located just outside the city, brought bulls ⁷⁵  and garlands ⁷⁶  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁷⁷ 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ⁷⁸  and Iconium, ⁷⁹  and after winning ⁸⁰  the crowds over, they stoned ⁸¹  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁸²  and began to teach the brothers, “Unless you are circumcised ⁸³  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁸⁴  because he is read aloud ⁸⁵  in the synagogues ⁸⁶  every Sabbath.”

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ⁸⁷  and fastened their feet in the stocks. ⁸⁸ 

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ⁸⁹  “The magistrates have sent orders ⁹⁰  to release you. So come out now and go in peace.” ⁹¹ 

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁹²  departed.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ⁹³  Jason and some of the brothers before the city officials, ⁹⁴  screaming, “These people who have stirred up trouble ⁹⁵  throughout the world ⁹⁶  have come here too,

Kisah Para Rasul 17:17

17:17 So he was addressing ⁹⁷  the Jews and the God-fearing Gentiles ⁹⁸  in the synagogue, ⁹⁹  and in the marketplace every day ¹⁰⁰  those who happened to be there.

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁰¹  both Jews and Greeks, heard the word of the Lord. ¹⁰² 

Kisah Para Rasul 19:25

19:25 He gathered ¹⁰³  these ¹⁰⁴  together, along with the workmen in similar trades, ¹⁰⁵  and said, “Men, you know that our prosperity ¹⁰⁶  comes from this business.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁰⁷  them and saying farewell, ¹⁰⁸  he left to go to Macedonia. ¹⁰⁹ 

Kisah Para Rasul 21:4

21:4 After we located ¹¹⁰  the disciples, we stayed there ¹¹¹  seven days. They repeatedly told ¹¹²  Paul through the Spirit ¹¹³  not to set foot ¹¹⁴  in Jerusalem. ¹¹⁵ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ¹¹⁶  and arrived at Ptolemais, ¹¹⁷  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 21:32

21:32 He ¹¹⁸  immediately took ¹¹⁹  soldiers and centurions ¹²⁰  and ran down to the crowd. ¹²¹  When they saw ¹²²  the commanding officer ¹²³  and the soldiers, they stopped beating ¹²⁴  Paul.

Kisah Para Rasul 21:38

21:38 Then you’re not that Egyptian who started a rebellion ¹²⁵  and led the four thousand men of the ‘Assassins’ ¹²⁶  into the wilderness ¹²⁷  some time ago?” ¹²⁸ 

Kisah Para Rasul 22:19

22:19 I replied, ¹²⁹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹³⁰  who believed in you.

Kisah Para Rasul 26:13

26:13 about noon along the road, Your Majesty, ¹³¹  I saw a light from heaven, ¹³²  brighter than the sun, shining everywhere around ¹³³  me and those traveling with me.

Kisah Para Rasul 27:2-3

27:2 We went on board ¹³⁴  a ship from Adramyttium ¹³⁵  that was about to sail to various ports ¹³⁶  along the coast of the province of Asia ¹³⁷  and put out to sea, ¹³⁸  accompanied by Aristarchus, a Macedonian ¹³⁹  from Thessalonica. ¹⁴⁰  27:3 The next day we put in ¹⁴¹  at Sidon, ¹⁴²  and Julius, treating Paul kindly, ¹⁴³  allowed him to go to his friends so they could provide him with what he needed. ¹⁴⁴ 

Kisah Para Rasul 27:24

27:24 and said, ¹⁴⁵  ‘Do not be afraid, Paul! You must stand before ¹⁴⁶  Caesar, ¹⁴⁷  and God has graciously granted you the safety ¹⁴⁸  of all who are sailing with you.’

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ¹⁴⁹  some on planks ¹⁵⁰  and some on pieces of the ship. ¹⁵¹  And in this way ¹⁵²  all were brought safely to land.

[2:18]  ¹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ² sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:34]  ³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:37]  ⁴ 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]  ⁵ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:47]  ⁶ tn Or “the favor.”

[2:47]  ⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[4:23]  ⁸ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁹ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[5:2]  ¹⁰ tn Grk “And he.” 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.

[5:2]  ¹¹ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:15]  ¹² tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:23]  ¹³ 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.

[5:24]  ¹⁴ tn Or “captain.”

[5:24]  ¹⁵ 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]  ¹⁶ tn Grk “heard these words.”

[5:24]  ¹⁷ 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]  ¹⁸ tn The optative verb here expresses confused uncertainty.

[5:34]  ¹⁹ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

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

[5:34]  ²¹ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ²² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:40]  ²³ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ²⁴ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:19]  ²⁵ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²⁶ tn Or “race.”

[7:19]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²⁸ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²⁹ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:25]  ³⁰ tn Grk “his brothers.”

[7:25]  ³¹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ³² tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ³³ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:56]  ³⁴ tn Grk “And he said, ‘Look!’” 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; a new sentence is begun instead.

[7:58]  ³⁵ tn Grk “And when.” 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; a new sentence is begun instead.

[7:58]  ³⁶ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ³⁷ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[8:3]  ³⁸ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ³⁹ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁴⁰ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:22]  ⁴¹ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁴² tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁴³ tn Or “by showing for certain.”

[9:22]  ⁴⁴ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

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

[9:41]  ⁴⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁴⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:21]  ⁴⁸ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁴⁹ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:25]  ⁵⁰ tn Grk “So it happened that when.” 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.

[10:25]  ⁵¹ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁵² tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁵³ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:44]  ⁵⁴ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁵⁵ tn Or “word.”

[11:20]  ⁵⁶ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁵⁷ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁵⁸ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁵⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁶⁰ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:19]  ⁶¹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ⁶² tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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.

[13:32]  ⁶⁸ tn Or “to our forefathers”; Grk “the fathers.”

[13:36]  ⁶⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁷⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁷¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁷² tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[14:13]  ⁷³ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ⁷⁴ sn See the note on Zeus in the previous verse.

[14:13]  ⁷⁵ tn Or “oxen.”

[14:13]  ⁷⁶ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ⁷⁷ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:19]  ⁷⁸ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁷⁹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁸⁰ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁸¹ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[15:1]  ⁸² sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁸³ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:21]  ⁸⁴ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁸⁵ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁸⁶ sn See the note on synagogue in 6:9.

[16:24]  ⁸⁷ tn Or “prison.”

[16:24]  ⁸⁸ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:36]  ⁸⁹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁹⁰ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁹¹ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:40]  ⁹² tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:6]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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.

[17:17]  ⁹⁷ 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 17:17. 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.

[17:17]  ⁹⁸ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁹⁹ sn See the note on synagogue in 6:9.

[17:17]  ¹⁰⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:10]  ¹⁰¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

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

[19:10]  ¹⁰² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:25]  ¹⁰³ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁰⁴ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹⁰⁵ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹⁰⁶ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[20:1]  ¹⁰⁷ tn Or “exhorting.”

[20:1]  ¹⁰⁸ tn Or “and taking leave of them.”

[20:1]  ¹⁰⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[21:4]  ¹¹⁰ 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]  ¹¹¹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹¹² tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:7]  ¹¹⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹¹⁷ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:32]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ sn See the note on the word centurion in 10:1.

[21:32]  ¹²¹ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹²² tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹²³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹²⁴ 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.

[21:38]  ¹²⁵ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ¹²⁶ tn Grk “of the Sicarii.”

[21:38]  sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

[21:38]  ¹²⁷ tn Or “desert.”

[21:38]  ¹²⁸ tn Grk “before these days.”

[22:19]  ¹²⁹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹³⁰ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[26:13]  ¹³¹ tn Grk “O King.”

[26:13]  ¹³² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹³³ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[27:2]  ¹³⁴ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ¹³⁵ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ¹³⁶ tn Grk “places.”

[27:2]  ¹³⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ¹³⁸ tn BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ¹³⁹ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ¹⁴⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  ¹⁴¹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ¹⁴² sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ¹⁴³ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ¹⁴⁴ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:24]  ¹⁴⁵ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ¹⁴⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ¹⁴⁷ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ¹⁴⁸ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:44]  ¹⁴⁹ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ¹⁵⁰ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ¹⁵¹ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ¹⁵² tn Grk “And in this way 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.