Kisah Para Rasul 2:29-33

2:29 “Brothers, ¹  I can speak confidently ²  to you about our forefather ³  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁵  on his throne, ⁶  2:31 David by foreseeing this ⁷  spoke about the resurrection of the Christ, ⁸  that he was neither abandoned to Hades, ⁹  nor did his body ¹⁰  experience ¹¹  decay. ¹²  2:32 This Jesus God raised up, and we are all witnesses of it. ¹³  2:33 So then, exalted ¹⁴  to the right hand ¹⁵  of God, and having received ¹⁶  the promise of the Holy Spirit ¹⁷  from the Father, he has poured out ¹⁸  what you both see and hear.

Kisah Para Rasul 2:15

2:15 In spite of what you think, these men are not drunk, ¹⁹  for it is only nine o’clock in the morning. ²⁰ 

Kisah Para Rasul 1:1--17:34

Jesus Ascends to Heaven

1:1 I wrote ²¹  the former ²²  account, ²³  Theophilus, ²⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ²⁵  after he had given orders ²⁶  by ²⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ²⁸  also, after his suffering, ²⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ³¹  he declared, ³²  “Do not leave Jerusalem, ³³  but wait there ³⁴  for what my ³⁵  Father promised, ³⁶  which you heard about from me. ³⁷  1:5 For ³⁸  John baptized with water, but you ³⁹  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁴⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁴¹  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁴²  of the earth.” 1:9 After ⁴³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ⁴⁴  they were still staring into the sky while he was going, suddenly ⁴⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ⁴⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁴⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴⁸  from the mountain ⁴⁹  called the Mount of Olives ⁵⁰  (which is near Jerusalem, a Sabbath day’s journey ⁵¹  away). 1:13 When ⁵²  they had entered Jerusalem, ⁵³  they went to the upstairs room where they were staying. Peter ⁵⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁵⁵  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁵⁶  1:15 In those days ⁵⁷  Peter stood up among the believers ⁵⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁵⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁶⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁶¹  1:18 (Now this man Judas ⁶²  acquired a field with the reward of his unjust deed, ⁶³  and falling headfirst ⁶⁴  he burst open in the middle and all his intestines ⁶⁵  gushed out. 1:19 This ⁶⁶  became known to all who lived in Jerusalem, so that in their own language ⁶⁷  they called that field ⁶⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁶⁹  and let there be no one to live in it,’ ⁷⁰  and ‘Let another take his position of responsibility.’ ⁷¹  1:21 Thus one of the men ⁷²  who have accompanied us during all the time the Lord Jesus associated with ⁷³  us, 1:22 beginning from his baptism by John until the day he ⁷⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁷⁵  proposed two candidates: ⁷⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁷⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁷⁸  of this service ⁷⁹  and apostleship from which Judas turned aside ⁸⁰  to go to his own place.” ⁸¹  1:26 Then ⁸²  they cast lots for them, and the one chosen was Matthias; ⁸³  so he was counted with the eleven apostles. ⁸⁴ 

The Holy Spirit and the Day of Pentecost

2:1 Now ⁸⁵  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁸⁶  a sound ⁸⁷  like a violent wind blowing ⁸⁸  came from heaven ⁸⁹  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁹⁰  appeared to them and came to rest on each one of them. 2:4 All ⁹¹  of them were filled with the Holy Spirit, and they began to speak in other languages ⁹²  as the Spirit enabled them. ⁹³ 

2:5 Now there were devout Jews ⁹⁴  from every nation under heaven residing in Jerusalem. ⁹⁵  2:6 When this sound ⁹⁶  occurred, a crowd gathered and was in confusion, ⁹⁷  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁹⁸  “Aren’t ⁹⁹  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ¹⁰⁰  in our own native language? ¹⁰¹  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ¹⁰²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ¹⁰³  and visitors from Rome, ¹⁰⁴  2:11 both Jews and proselytes, ¹⁰⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ¹⁰⁶  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ¹⁰⁷  saying, “They are drunk on new wine!” ¹⁰⁸ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹⁰⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ¹¹⁰  and all you who live in Jerusalem, ¹¹¹  know this ¹¹²  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ¹¹³  for it is only nine o’clock in the morning. ¹¹⁴  2:16 But this is what was spoken about through the prophet Joel: ¹¹⁵ 

2:17 ‘And in the last days ¹¹⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ¹¹⁷ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ¹¹⁸  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ¹¹⁹ 

2:19 And I will perform wonders in the sky ¹²⁰  above

and miraculous signs ¹²¹  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ¹²²  day of the Lord comes.

2:21 And then ¹²³  everyone who calls on the name of the Lord will be saved.’ ¹²⁴ 

2:22 “Men of Israel, ¹²⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹²⁶  wonders, and miraculous signs ¹²⁷  that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹²⁸  by nailing him to a cross at the hands of Gentiles. ¹²⁹  2:24 But God raised him up, ¹³⁰  having released ¹³¹  him from the pains ¹³²  of death, because it was not possible for him to be held in its power. ¹³³  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹³⁴ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ¹³⁵  also will live in hope,

2:27 because you will not leave my soul in Hades, ¹³⁶ 

nor permit your Holy One to experience ¹³⁷  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ¹³⁸ 

2:29 “Brothers, ¹³⁹  I can speak confidently ¹⁴⁰  to you about our forefather ¹⁴¹  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ¹⁴²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹⁴³  on his throne, ¹⁴⁴  2:31 David by foreseeing this ¹⁴⁵  spoke about the resurrection of the Christ, ¹⁴⁶  that he was neither abandoned to Hades, ¹⁴⁷  nor did his body ¹⁴⁸  experience ¹⁴⁹  decay. ¹⁵⁰  2:32 This Jesus God raised up, and we are all witnesses of it. ¹⁵¹  2:33 So then, exalted ¹⁵²  to the right hand ¹⁵³  of God, and having received ¹⁵⁴  the promise of the Holy Spirit ¹⁵⁵  from the Father, he has poured out ¹⁵⁶  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ¹⁵⁷  at my right hand

2:35 until I make your enemies a footstool ¹⁵⁸  for your feet.”’ ¹⁵⁹ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁶⁰  that God has made this Jesus whom you crucified ¹⁶¹  both Lord ¹⁶²  and Christ.” ¹⁶³ 

The Response to Peter’s Address

2:37 Now when they heard this, ¹⁶⁴  they were acutely distressed ¹⁶⁵  and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁶⁶  in the name of Jesus Christ ¹⁶⁷  for ¹⁶⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁶⁹  2:39 For the promise ¹⁷⁰  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified ¹⁷¹  and exhorted them saying, “Save yourselves from this perverse ¹⁷²  generation!” 2:41 So those who accepted ¹⁷³  his message ¹⁷⁴  were baptized, and that day about three thousand people ¹⁷⁵  were added. ¹⁷⁶ 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹⁷⁷  to the breaking of bread and to prayer. ¹⁷⁸  2:43 Reverential awe ¹⁷⁹  came over everyone, ¹⁸⁰  and many wonders and miraculous signs ¹⁸¹  came about by the apostles. 2:44 All who believed were together and held ¹⁸²  everything in common, 2:45 and they began selling ¹⁸³  their property ¹⁸⁴  and possessions and distributing the proceeds ¹⁸⁵  to everyone, as anyone had need. 2:46 Every day ¹⁸⁶  they continued to gather together by common consent in the temple courts, ¹⁸⁷  breaking bread from ¹⁸⁸  house to house, sharing their food with glad ¹⁸⁹  and humble hearts, ¹⁹⁰  2:47 praising God and having the good will ¹⁹¹  of all the people. And the Lord was adding to their number every day ¹⁹²  those who were being saved.

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁹³  for prayer, ¹⁹⁴  at three o’clock in the afternoon. ¹⁹⁵  3:2 And a man lame ¹⁹⁶  from birth ¹⁹⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁹⁸  so he could beg for money ¹⁹⁹  from those going into the temple courts. ²⁰⁰  3:3 When he saw Peter and John about to go into the temple courts, ²⁰¹  he asked them for money. ²⁰²  3:4 Peter looked directly ²⁰³  at him (as did John) and said, “Look at us!” 3:5 So the lame man ²⁰⁴  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ²⁰⁵  but what I do have I give you. In the name ²⁰⁶  of Jesus Christ ²⁰⁷  the Nazarene, stand up and ²⁰⁸  walk!” 3:7 Then ²⁰⁹  Peter ²¹⁰  took hold ²¹¹  of him by the right hand and raised him up, and at once the man’s ²¹²  feet and ankles were made strong. ²¹³  3:8 He ²¹⁴  jumped up, ²¹⁵  stood and began walking around, and he entered the temple courts ²¹⁶  with them, walking and leaping and praising God. 3:9 All ²¹⁷  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²¹⁸  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²¹⁹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ²²⁰  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²²¹  called Solomon’s Portico. ²²²  3:12 When Peter saw this, he declared to the people, “Men of Israel, ²²³  why are you amazed at this? Why ²²⁴  do you stare at us as if we had made this man ²²⁵  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ²²⁶  the God of our forefathers, ²²⁷  has glorified ²²⁸  his servant ²²⁹  Jesus, whom you handed over and rejected ²³⁰  in the presence of Pilate after he had decided ²³¹  to release him. 3:14 But you rejected ²³²  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²³³  the Originator ²³⁴  of life, whom God raised ²³⁵  from the dead. To this fact we are witnesses! ²³⁶  3:16 And on the basis of faith in Jesus’ ²³⁷  name, ²³⁸  his very name has made this man – whom you see and know – strong. The ²³⁹  faith that is through Jesus ²⁴⁰  has given him this complete health in the presence ²⁴¹  of you all. 3:17 And now, brothers, I know you acted in ignorance, ²⁴²  as your rulers did too. 3:18 But the things God foretold ²⁴³  long ago through ²⁴⁴  all the prophets – that his Christ ²⁴⁵  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ²⁴⁶  may come from the presence of the Lord, ²⁴⁷  and so that he may send the Messiah ²⁴⁸  appointed ²⁴⁹  for you – that is, Jesus. 3:21 This one ²⁵⁰  heaven must ²⁵¹  receive until the time all things are restored, ²⁵²  which God declared ²⁵³  from times long ago ²⁵⁴  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²⁵⁵  him in everything he tells you. ²⁵⁶  3:23 Every person ²⁵⁷  who does not obey that prophet will be destroyed and thus removed ²⁵⁸  from the people.’ ²⁵⁹  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²⁶⁰  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ²⁶¹  saying to Abraham, ‘And in your descendants ²⁶²  all the nations ²⁶³  of the earth will be blessed.’ ²⁶⁴  3:26 God raised up ²⁶⁵  his servant and sent him first to you, to bless you by turning ²⁶⁶  each one of you from your iniquities.” ²⁶⁷ 

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁶⁸  were speaking to the people, the priests and the commander ²⁶⁹  of the temple guard ²⁷⁰  and the Sadducees ²⁷¹  came up ²⁷²  to them, 4:2 angry ²⁷³  because they were teaching the people and announcing ²⁷⁴  in Jesus the resurrection of the dead. 4:3 So ²⁷⁵  they seized ²⁷⁶  them and put them in jail ²⁷⁷  until the next day (for it was already evening). 4:4 But many of those who had listened to ²⁷⁸  the message ²⁷⁹  believed, and the number of the men ²⁸⁰  came to about five thousand.

4:5 On the next day, ²⁸¹  their rulers, elders, and experts in the law ²⁸²  came together ²⁸³  in Jerusalem. ²⁸⁴  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁸⁵  4:7 After ²⁸⁶  making Peter and John ²⁸⁷  stand in their midst, they began to inquire, “By what power or by what name ²⁸⁸  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ²⁸⁹  replied, ²⁹⁰  “Rulers of the people and elders, ²⁹¹  4:9 if ²⁹²  we are being examined ²⁹³  today for a good deed ²⁹⁴  done to a sick man – by what means this man was healed ²⁹⁵  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁹⁶  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²⁹⁷  is the stone that was rejected by you, ²⁹⁸  the builders, that has become the cornerstone. ²⁹⁹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³⁰⁰  by which we must ³⁰¹  be saved.”

4:13 When they saw the boldness ³⁰²  of Peter and John, and discovered ³⁰³  that they were uneducated ³⁰⁴  and ordinary ³⁰⁵  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ³⁰⁶  4:15 But when they had ordered them to go outside the council, ³⁰⁷  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ³⁰⁸  to all who live in Jerusalem that a notable miraculous sign ³⁰⁹  has come about through them, ³¹⁰  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ³¹¹  to anyone in this name.” 4:18 And they called them in and ordered ³¹²  them not to speak or teach at all in the name ³¹³  of Jesus. 4:19 But Peter and John replied, ³¹⁴  “Whether it is right before God to obey ³¹⁵  you rather than God, you decide, 4:20 for it is impossible ³¹⁶  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ³¹⁷  God for what had happened. 4:22 For the man, on whom this miraculous sign ³¹⁸  of healing had been performed, ³¹⁹  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ³²⁰  went to their fellow believers ³²¹  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ³²²  and said, “Master of all, ³²³  you who made the heaven, the earth, ³²⁴  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ³²⁵  your servant David our forefather, ³²⁶ 

‘Why do the nations ³²⁷  rage, ³²⁸ 

and the peoples plot foolish ³²⁹  things?

4:26 The kings of the earth stood together, ³³⁰ 

and the rulers assembled together,

against the Lord and against his ³³¹  Christ.’ ³³² 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³³³  your holy servant Jesus, whom you anointed, ³³⁴  4:28 to do as much as your power ³³⁵  and your plan ³³⁶  had decided beforehand ³³⁷  would happen. 4:29 And now, Lord, pay attention to ³³⁸  their threats, and grant ³³⁹  to your servants ³⁴⁰  to speak your message ³⁴¹  with great courage, ³⁴²  4:30 while you extend your hand to heal, and to bring about miraculous signs ³⁴³  and wonders through the name of your holy servant Jesus.” 4:31 When ³⁴⁴  they had prayed, the place where they were assembled together was shaken, ³⁴⁵  and they were all filled with the Holy Spirit and began to speak ³⁴⁶  the word of God ³⁴⁷  courageously. ³⁴⁸ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ³⁴⁹  and no one said that any of his possessions was his own, but everything was held in common. ³⁵⁰  4:33 With ³⁵¹  great power the apostles were giving testimony ³⁵²  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ³⁵³  among them, because those who were owners of land or houses were selling ³⁵⁴  them ³⁵⁵  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ³⁵⁶  were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ³⁵⁷  4:37 sold ³⁵⁸  a field ³⁵⁹  that belonged to him and brought the money ³⁶⁰  and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ³⁶¹  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁶²  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ³⁶³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ³⁶⁴  the land? 5:4 Before it was sold, ³⁶⁵  did it not ³⁶⁶  belong to you? And when it was sold, was the money ³⁶⁷  not at your disposal? How have you thought up this deed in your heart? ³⁶⁸  You have not lied to people ³⁶⁹  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³⁷⁰  all who heard about it. 5:6 So the young men came, ³⁷¹  wrapped him up, ³⁷²  carried him out, and buried ³⁷³  him. 5:7 After an interval of about three hours, ³⁷⁴  his wife came in, but she did not know ³⁷⁵  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ³⁷⁶  paid this amount ³⁷⁷  for the land?” Sapphira ³⁷⁸  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ³⁷⁹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ³⁸⁰  fear gripped ³⁸¹  the whole church ³⁸²  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³⁸³  and wonders came about among the people through the hands of the apostles. By ³⁸⁴  common consent ³⁸⁵  they were all meeting together in Solomon’s Portico. ³⁸⁶  5:13 None of the rest dared to join them, ³⁸⁷  but the people held them in high honor. ³⁸⁸  5:14 More and more believers in the Lord were added to their number, ³⁸⁹  crowds of both men and women. 5:15 Thus ³⁹⁰  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. 5:16 A crowd of people from the towns around Jerusalem ³⁹¹  also came together, bringing the sick and those troubled by unclean spirits. ³⁹²  They ³⁹³  were all ³⁹⁴  being healed.

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ³⁹⁵ ), ³⁹⁶  and they were filled with jealousy. ³⁹⁷  5:18 They ³⁹⁸  laid hands on ³⁹⁹  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ⁴⁰⁰  opened ⁴⁰¹  the doors of the prison, ⁴⁰²  led them out, ⁴⁰³  and said, 5:20 “Go and stand in the temple courts ⁴⁰⁴  and proclaim ⁴⁰⁵  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ⁴⁰⁶  at daybreak and began teaching. ⁴⁰⁷ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁴⁰⁸  – that is, the whole high council ⁴⁰⁹  of the Israelites ⁴¹⁰  – and sent to the jail to have the apostles ⁴¹¹  brought before them. ⁴¹²  5:22 But the officers ⁴¹³  who came for them ⁴¹⁴  did not find them in the prison, so they returned and reported, ⁴¹⁵  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ⁴¹⁶  we found no one inside.” 5:24 Now when the commander ⁴¹⁷  of the temple guard ⁴¹⁸  and the chief priests heard this report, ⁴¹⁹  they were greatly puzzled concerning it, ⁴²⁰  wondering what this could ⁴²¹  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴²²  and teaching ⁴²³  the people!” 5:26 Then the commander ⁴²⁴  of the temple guard ⁴²⁵  went with the officers ⁴²⁶  and brought the apostles ⁴²⁷  without the use of force ⁴²⁸  (for they were afraid of being stoned by the people). ⁴²⁹ 

5:27 When they had brought them, they stood them before the council, ⁴³⁰  and the high priest questioned ⁴³¹  them, 5:28 saying, “We gave ⁴³²  you strict orders ⁴³³  not to teach in this name. ⁴³⁴  Look, ⁴³⁵  you have filled Jerusalem ⁴³⁶  with your teaching, and you intend to bring this man’s blood ⁴³⁷  on us!” 5:29 But Peter and the apostles replied, ⁴³⁸  “We must obey ⁴³⁹  God rather than people. ⁴⁴⁰  5:30 The God of our forefathers ⁴⁴¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁴⁴²  5:31 God exalted him ⁴⁴³  to his right hand as Leader ⁴⁴⁴  and Savior, to give repentance to Israel and forgiveness of sins. ⁴⁴⁵  5:32 And we are witnesses of these events, ⁴⁴⁶  and so is the Holy Spirit whom God has given to those who obey ⁴⁴⁷  him.”

5:33 Now when they heard this, they became furious ⁴⁴⁸  and wanted to execute them. ⁴⁴⁹  5:34 But a Pharisee ⁴⁵⁰  whose name was Gamaliel, ⁴⁵¹  a teacher of the law who was respected by all the people, stood up ⁴⁵²  in the council ⁴⁵³  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁴⁵⁴  “Men of Israel, ⁴⁵⁵  pay close attention to ⁴⁵⁶  what you are about to do to these men. 5:36 For some time ago ⁴⁵⁷  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁴⁵⁸  was killed, and all who followed him were dispersed and nothing came of it. ⁴⁵⁹  5:37 After him Judas the Galilean arose in the days of the census, ⁴⁶⁰  and incited people to follow him in revolt. ⁴⁶¹  He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴⁶²  it will come to nothing, ⁴⁶³  5:39 but if ⁴⁶⁴  it is from God, you will not be able to stop them, or you may even be found ⁴⁶⁵  fighting against God.” He convinced them, ⁴⁶⁶  5:40 and they summoned the apostles and had them beaten. ⁴⁶⁷  Then ⁴⁶⁸  they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy ⁴⁶⁹  to suffer dishonor for the sake of the name. ⁴⁷⁰  5:42 And every day both in the temple courts ⁴⁷¹  and from house to house, they did not stop teaching and proclaiming the good news ⁴⁷²  that Jesus was the Christ. ⁴⁷³ 

The Appointment of the First Seven Deacons

6:1 Now in those ⁴⁷⁴  days, when the disciples were growing in number, ⁴⁷⁵  a complaint arose on the part of the Greek-speaking Jews ⁴⁷⁶  against the native Hebraic Jews, ⁴⁷⁷  because their widows ⁴⁷⁸  were being overlooked ⁴⁷⁹  in the daily distribution of food. ⁴⁸⁰  6:2 So the twelve ⁴⁸¹  called ⁴⁸²  the whole group ⁴⁸³  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁴⁸⁴  6:3 But carefully select from among you, brothers, ⁴⁸⁵  seven ⁴⁸⁶  men who are well-attested, ⁴⁸⁷  full of the Spirit and of wisdom, whom we may put in charge ⁴⁸⁸  of this necessary task. ⁴⁸⁹  6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ⁴⁹⁰  proposal pleased the entire group, so ⁴⁹¹  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁴⁹²  Philip, ⁴⁹³  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁴⁹⁴  from Antioch. ⁴⁹⁵  6:6 They stood these men before the apostles, who prayed ⁴⁹⁶  and placed ⁴⁹⁷  their hands on them. 6:7 The word of God continued to spread, ⁴⁹⁸  the number of disciples in Jerusalem ⁴⁹⁹  increased greatly, and a large group ⁵⁰⁰  of priests became obedient to the faith.

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁵⁰¹  among the people. 6:9 But some men from the Synagogue ⁵⁰²  of the Freedmen (as it was called), ⁵⁰³  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁵⁰⁴  stood up and argued with Stephen. 6:10 Yet ⁵⁰⁵  they were not able to resist ⁵⁰⁶  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ⁵⁰⁷  some men to say, “We have heard this man ⁵⁰⁸  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ⁵⁰⁹  elders, and the experts in the law; ⁵¹⁰  then they approached Stephen, ⁵¹¹  seized him, and brought him before the council. ⁵¹²  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁵¹³  and the law. ⁵¹⁴  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁵¹⁵  that Moses handed down to us.” 6:15 All ⁵¹⁶  who were sitting in the council ⁵¹⁷  looked intently at Stephen ⁵¹⁸  and saw his face was like the face of an angel. ⁵¹⁹ 

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁵²⁰  7:2 So he replied, ⁵²¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵²²  Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁵²³  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁵²⁴  made him move ⁵²⁵  to this country where you now live. 7:5 He ⁵²⁶  did not give any of it to him for an inheritance, ⁵²⁷  not even a foot of ground, ⁵²⁸  yet God ⁵²⁹  promised to give it to him as his possession, and to his descendants after him, ⁵³⁰  even though Abraham ⁵³¹  as yet had no child. 7:6 But God spoke as follows: ‘Your ⁵³²  descendants will be foreigners ⁵³³  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁵³⁴  7:7 But I will punish ⁵³⁵  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁵³⁶  and worship ⁵³⁷  me in this place.’ ⁵³⁸  7:8 Then God ⁵³⁹  gave Abraham ⁵⁴⁰  the covenant ⁵⁴¹  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁵⁴²  and Isaac became the father of ⁵⁴³  Jacob, and Jacob of the twelve patriarchs. ⁵⁴⁴  7:9 The ⁵⁴⁵  patriarchs, because they were jealous of Joseph, sold ⁵⁴⁶  him into Egypt. But ⁵⁴⁷  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵⁴⁸  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ⁵⁴⁹  Egypt and Canaan, causing ⁵⁵⁰  great suffering, and our ⁵⁵¹  ancestors ⁵⁵²  could not find food. 7:12 So when Jacob heard that there was grain ⁵⁵³  in Egypt, he sent our ancestors ⁵⁵⁴  there ⁵⁵⁵  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁵⁵⁶  became known to Pharaoh. 7:14 So Joseph sent a message ⁵⁵⁷  and invited ⁵⁵⁸  his father Jacob and all his relatives to come, seventy-five people ⁵⁵⁹  in all. 7:15 So Jacob went down to Egypt and died there, ⁵⁶⁰  along with our ancestors, ⁵⁶¹  7:16 and their bones ⁵⁶²  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁵⁶³  from the sons of Hamor in Shechem.

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁵⁶⁴  the people increased greatly in number ⁵⁶⁵  in Egypt, 7:18 until another king who did not know about ⁵⁶⁶  Joseph ruled ⁵⁶⁷  over Egypt. ⁵⁶⁸  7:19 This was the one who exploited ⁵⁶⁹  our people ⁵⁷⁰  and was cruel to our ancestors, ⁵⁷¹  forcing them to abandon ⁵⁷²  their infants so they would die. ⁵⁷³  7:20 At that time Moses was born, and he was beautiful ⁵⁷⁴  to God. For ⁵⁷⁵  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ⁵⁷⁶  Pharaoh’s daughter adopted ⁵⁷⁷  him and brought him up ⁵⁷⁸  as her own son. 7:22 So Moses was trained ⁵⁷⁹  in all the wisdom of the Egyptians and was powerful ⁵⁸⁰  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ⁵⁸¹  to visit his fellow countrymen ⁵⁸²  the Israelites. ⁵⁸³  7:24 When ⁵⁸⁴  he saw one of them being hurt unfairly, ⁵⁸⁵  Moses ⁵⁸⁶  came to his defense ⁵⁸⁷  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ⁵⁸⁸  would understand that God was delivering them ⁵⁸⁹  through him, ⁵⁹⁰  but they did not understand. ⁵⁹¹  7:26 The next day Moses ⁵⁹²  saw two men ⁵⁹³  fighting, and tried to make peace between ⁵⁹⁴  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ⁵⁹⁵  Moses ⁵⁹⁶  aside, saying, ‘Who made ⁵⁹⁷  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ⁵⁹⁸  7:29 When the man said this, ⁵⁹⁹  Moses fled and became a foreigner ⁶⁰⁰  in the land of Midian, where he became the father of two sons.

7:30 “After ⁶⁰¹  forty years had passed, an angel appeared to him in the desert ⁶⁰²  of Mount Sinai, in the flame of a burning bush. ⁶⁰³  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ⁶⁰⁴  the God of Abraham, Isaac, ⁶⁰⁵  and Jacob.’ ⁶⁰⁶  Moses began to tremble and did not dare to look more closely. ⁶⁰⁷  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁶⁰⁸  7:34 I have certainly seen the suffering ⁶⁰⁹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁶¹⁰  Now ⁶¹¹  come, I will send you to Egypt.’ ⁶¹²  7:35 This same ⁶¹³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁶¹⁴  God sent as both ruler and deliverer ⁶¹⁵  through the hand of the angel ⁶¹⁶  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ⁶¹⁷  in the land of Egypt, ⁶¹⁸  at ⁶¹⁹  the Red Sea, and in the wilderness ⁶²⁰  for forty years. 7:37 This is the Moses who said to the Israelites, ⁶²¹  ‘God will raise up for you a prophet like me from among your brothers.’ ⁶²²  7:38 This is the man who was in the congregation ⁶²³  in the wilderness ⁶²⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁶²⁵  and he ⁶²⁶  received living oracles ⁶²⁷  to give to you. ⁶²⁸  7:39 Our ⁶²⁹  ancestors ⁶³⁰  were unwilling to obey ⁶³¹  him, but pushed him aside ⁶³²  and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ⁶³³  – we do not know what has happened to him!’ ⁶³⁴  7:41 At ⁶³⁵  that time ⁶³⁶  they made an idol in the form of a calf, ⁶³⁷  brought ⁶³⁸  a sacrifice to the idol, and began rejoicing ⁶³⁹  in the works of their hands. ⁶⁴⁰  7:42 But God turned away from them and gave them over ⁶⁴¹  to worship the host ⁶⁴²  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁶⁴³  forty years in the wilderness, was it, ⁶⁴⁴  house of Israel? 7:43 But you took along the tabernacle ⁶⁴⁵  of Moloch ⁶⁴⁶  and the star of the ⁶⁴⁷  god Rephan, ⁶⁴⁸  the images you made to worship, but I will deport ⁶⁴⁹  you beyond Babylon.’ ⁶⁵⁰  7:44 Our ancestors ⁶⁵¹  had the tabernacle ⁶⁵²  of testimony in the wilderness, ⁶⁵³  just as God ⁶⁵⁴  who spoke to Moses ordered him ⁶⁵⁵  to make it according to the design he had seen. 7:45 Our ⁶⁵⁶  ancestors ⁶⁵⁷  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁶⁵⁸  until the time ⁶⁵⁹  of David. 7:46 He ⁶⁶⁰  found favor ⁶⁶¹  with ⁶⁶²  God and asked that he could ⁶⁶³  find a dwelling place ⁶⁶⁴  for the house ⁶⁶⁵  of Jacob. 7:47 But Solomon built a house ⁶⁶⁶  for him. 7:48 Yet the Most High ⁶⁶⁷  does not live in houses made by human hands, ⁶⁶⁸  as the prophet says,

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ⁶⁶⁹ 

7:50 Did my hand ⁶⁷⁰  not make all these things?’ ⁶⁷¹ 

7:51 “You stubborn ⁶⁷²  people, with uncircumcised ⁶⁷³  hearts and ears! ⁶⁷⁴  You are always resisting the Holy Spirit, like your ancestors ⁶⁷⁵  did! 7:52 Which of the prophets did your ancestors ⁶⁷⁶  not persecute? ⁶⁷⁷  They ⁶⁷⁸  killed those who foretold long ago the coming of the Righteous One, ⁶⁷⁹  whose betrayers and murderers you have now become! ⁶⁸⁰  7:53 You ⁶⁸¹  received the law by decrees given by angels, ⁶⁸²  but you did not obey ⁶⁸³  it.” ⁶⁸⁴ 

Stephen is Killed

7:54 When they heard these things, they became furious ⁶⁸⁵  and ground their teeth ⁶⁸⁶  at him. 7:55 But Stephen, ⁶⁸⁷  full ⁶⁸⁸  of the Holy Spirit, looked intently ⁶⁸⁹  toward heaven and saw the glory of God, and Jesus standing ⁶⁹⁰  at the right hand of God. 7:56 “Look!” he said. ⁶⁹¹  “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, ⁶⁹²  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ⁶⁹³  they had driven him out of the city, they began to stone him, ⁶⁹⁴  and the witnesses laid their cloaks ⁶⁹⁵  at the feet of a young man named Saul. 7:59 They ⁶⁹⁶  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ⁶⁹⁷  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ⁶⁹⁸  When ⁶⁹⁹  he had said this, he died. ⁷⁰⁰  8:1 And Saul agreed completely with killing ⁷⁰¹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁷⁰²  persecution began ⁷⁰³  against the church in Jerusalem, ⁷⁰⁴  and all ⁷⁰⁵  except the apostles were forced to scatter throughout the regions ⁷⁰⁶  of Judea and Samaria. 8:2 Some ⁷⁰⁷  devout men buried Stephen and made loud lamentation ⁷⁰⁸  over him. ⁷⁰⁹  8:3 But Saul was trying to destroy ⁷¹⁰  the church; entering one house after another, he dragged off ⁷¹¹  both men and women and put them in prison. ⁷¹² 

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria ⁷¹³  and began proclaiming ⁷¹⁴  the Christ ⁷¹⁵  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁷¹⁶  as they heard and saw the miraculous signs ⁷¹⁷  he was performing. 8:7 For unclean spirits, ⁷¹⁸  crying with loud shrieks, were coming out of many who were possessed, ⁷¹⁹  and many paralyzed and lame people were healed. 8:8 So there was ⁷²⁰  great joy ⁷²¹  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ⁷²²  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ⁷²³  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁷²⁴  8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷²⁵  and the name of Jesus Christ, ⁷²⁶  they began to be baptized, ⁷²⁷  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁷²⁸  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁷²⁹ 

8:14 Now when the apostles in Jerusalem ⁷³⁰  heard that Samaria had accepted the word ⁷³¹  of God, they sent ⁷³²  Peter and John to them. 8:15 These two ⁷³³  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁷³⁴  had not yet come upon ⁷³⁵  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁷³⁶  8:17 Then Peter and John placed their hands on the Samaritans, ⁷³⁷  and they received the Holy Spirit. ⁷³⁸ 

8:18 Now Simon, when he saw that the Spirit ⁷³⁹  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁷⁴⁰  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁷⁴¹  because you thought you could acquire ⁷⁴²  God’s gift with money! 8:21 You have no share or part ⁷⁴³  in this matter ⁷⁴⁴  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁷⁴⁵  that he may perhaps forgive you for the intent of your heart. ⁷⁴⁶  8:23 For I see that you are bitterly envious ⁷⁴⁷  and in bondage to sin.” 8:24 But Simon replied, ⁷⁴⁸  “You pray to the Lord for me so that nothing of what you have said may happen to ⁷⁴⁹  me.”

8:25 So after Peter and John ⁷⁵⁰  had solemnly testified ⁷⁵¹  and spoken the word of the Lord, ⁷⁵²  they started back to Jerusalem, proclaiming ⁷⁵³  the good news to many Samaritan villages ⁷⁵⁴  as they went. ⁷⁵⁵ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁷⁵⁶  said to Philip, ⁷⁵⁷  “Get up and go south ⁷⁵⁸  on the road that goes down from Jerusalem ⁷⁵⁹  to Gaza.” (This is a desert ⁷⁶⁰  road.) ⁷⁶¹  8:27 So ⁷⁶²  he got up ⁷⁶³  and went. There ⁷⁶⁴  he met ⁷⁶⁵  an Ethiopian eunuch, ⁷⁶⁶  a court official of Candace, ⁷⁶⁷  queen of the Ethiopians, who was in charge of all her treasury. He ⁷⁶⁸  had come to Jerusalem to worship, ⁷⁶⁹  8:28 and was returning home, sitting ⁷⁷⁰  in his chariot, reading ⁷⁷¹  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁷⁷²  to it ⁷⁷³  and heard the man ⁷⁷⁴  reading Isaiah the prophet. He ⁷⁷⁵  asked him, ⁷⁷⁶  “Do you understand what you’re reading?” 8:31 The man ⁷⁷⁷  replied, “How in the world can I, ⁷⁷⁸  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁷⁷⁹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁷⁸⁰  not open his mouth.

8:33 In humiliation ⁷⁸¹  justice was taken from him. ⁷⁸² 

Who can describe his posterity? ⁷⁸³ 

For his life was taken away ⁷⁸⁴  from the earth.” ⁷⁸⁵ 

8:34 Then the eunuch said ⁷⁸⁶  to Philip, “Please tell me, ⁷⁸⁷  who is the prophet saying this about – himself or someone else?” ⁷⁸⁸  8:35 So Philip started speaking, ⁷⁸⁹  and beginning with this scripture ⁷⁹⁰  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁷⁹¹  from being baptized?” 8:37 [[EMPTY]] ⁷⁹²  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁷⁹³  and Philip baptized ⁷⁹⁴  him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁷⁹⁵  went on his way rejoicing. ⁷⁹⁶  8:40 Philip, however, found himself ⁷⁹⁷  at Azotus, ⁷⁹⁸  and as he passed through the area, ⁷⁹⁹  he proclaimed the good news ⁸⁰⁰  to all the towns ⁸⁰¹  until he came to Caesarea. ⁸⁰² 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁸⁰³  to murder ⁸⁰⁴  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁸⁰⁵  in Damascus, so that if he found any who belonged to the Way, ⁸⁰⁶  either men or women, he could bring them as prisoners ⁸⁰⁷  to Jerusalem. ⁸⁰⁸  9:3 As he was going along, approaching ⁸⁰⁹  Damascus, suddenly a light from heaven flashed ⁸¹⁰  around him. 9:4 He ⁸¹¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁸¹²  why are you persecuting me?” ⁸¹³  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁸¹⁴  and enter the city and you will be told ⁸¹⁵  what you must do.” 9:7 (Now the men ⁸¹⁶  who were traveling with him stood there speechless, ⁸¹⁷  because they heard the voice but saw no one.) ⁸¹⁸  9:8 So Saul got up from the ground, but although his eyes were open, ⁸¹⁹  he could see nothing. ⁸²⁰  Leading him by the hand, his companions ⁸²¹  brought him into Damascus. 9:9 For ⁸²²  three days he could not see, and he neither ate nor drank anything. ⁸²³ 

9:10 Now there was a disciple in Damascus named Ananias. The ⁸²⁴  Lord ⁸²⁵  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁸²⁶  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁸²⁷  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁸²⁸  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁸²⁹  “Lord, I have heard from many people ⁸³⁰  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁸³¹  all who call on your name!” ⁸³²  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁸³³  to carry my name before Gentiles and kings and the people of Israel. ⁸³⁴  9:16 For I will show him how much he must suffer for the sake of my name.” ⁸³⁵  9:17 So Ananias departed and entered the house, placed ⁸³⁶  his hands on Saul ⁸³⁷  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁸³⁸  has sent me so that you may see again and be filled with the Holy Spirit.” ⁸³⁹  9:18 Immediately ⁸⁴⁰  something like scales ⁸⁴¹  fell from his eyes, and he could see again. He ⁸⁴²  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ⁸⁴³  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ⁸⁴⁴  saying, “This man is the Son of God.” ⁸⁴⁵  9:21 All ⁸⁴⁶  who heard him were amazed and were saying, “Is this not ⁸⁴⁷  the man who in Jerusalem was ravaging ⁸⁴⁸  those who call on this name, and who had come here to bring them as prisoners ⁸⁴⁹  to the chief priests?” 9:22 But Saul became more and more capable, ⁸⁵⁰  and was causing consternation ⁸⁵¹  among the Jews who lived in Damascus by proving ⁸⁵²  that Jesus ⁸⁵³  is the Christ. ⁸⁵⁴ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁸⁵⁵  together to kill him, 9:24 but Saul learned of their plot against him. ⁸⁵⁶  They were also watching ⁸⁵⁷  the city gates ⁸⁵⁸  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁸⁵⁹  in the wall by lowering him in a basket. ⁸⁶⁰ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁸⁶¹  he attempted to associate ⁸⁶²  with the disciples, and they were all afraid of him, because they did not believe ⁸⁶³  that he was a disciple. 9:27 But Barnabas took ⁸⁶⁴  Saul, ⁸⁶⁵  brought ⁸⁶⁶  him to the apostles, and related to them how he had seen the Lord on the road, that ⁸⁶⁷  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁸⁶⁸  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ⁸⁶⁹  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ⁸⁷⁰  with the Greek-speaking Jews, ⁸⁷¹  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁸⁷²  and sent him away to Tarsus.

9:31 Then ⁸⁷³  the church throughout Judea, Galilee, ⁸⁷⁴  and Samaria experienced ⁸⁷⁵  peace and thus was strengthened. ⁸⁷⁶  Living ⁸⁷⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁸⁷⁸  increased in numbers.

Peter Heals Aeneas

9:32 Now ⁸⁷⁹  as Peter was traveling around from place to place, ⁸⁸⁰  he also came down to the saints who lived in Lydda. ⁸⁸¹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁸⁸²  he was paralyzed. 9:34 Peter ⁸⁸³  said to him, “Aeneas, Jesus the Christ ⁸⁸⁴  heals you. Get up and make your own bed!” ⁸⁸⁵  And immediately he got up. 9:35 All ⁸⁸⁶  those who lived in Lydda ⁸⁸⁷  and Sharon ⁸⁸⁸  saw him, and they ⁸⁸⁹  turned ⁸⁹⁰  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁸⁹¹  there was a disciple named Tabitha (which in translation means ⁸⁹²  Dorcas). ⁸⁹³  She was continually doing good deeds and acts of charity. ⁸⁹⁴  9:37 At that time ⁸⁹⁵  she became sick ⁸⁹⁶  and died. When they had washed ⁸⁹⁷  her body, ⁸⁹⁸  they placed it in an upstairs room. 9:38 Because Lydda ⁸⁹⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ⁹⁰⁰  9:39 So Peter got up and went with them, and ⁹⁰¹  when he arrived ⁹⁰²  they brought him to the upper room. All ⁹⁰³  the widows stood beside him, crying and showing him ⁹⁰⁴  the tunics ⁹⁰⁵  and other clothing ⁹⁰⁶  Dorcas used to make ⁹⁰⁷  while she was with them. 9:40 But Peter sent them all outside, ⁹⁰⁸  knelt down, ⁹⁰⁹  and prayed. Turning ⁹¹⁰  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁹¹¹  9:41 He gave ⁹¹²  her his hand and helped her get up. Then he called ⁹¹³  the saints and widows and presented her alive. 9:42 This became known throughout all ⁹¹⁴  Joppa, and many believed in the Lord. ⁹¹⁵  9:43 So ⁹¹⁶  Peter ⁹¹⁷  stayed many days in Joppa with a man named ⁹¹⁸  Simon, a tanner. ⁹¹⁹ 

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ⁹²⁰  named Cornelius, a centurion ⁹²¹  of what was known as the Italian Cohort. ⁹²²  10:2 He ⁹²³  was a devout, God-fearing man, ⁹²⁴  as was all his household; he did many acts of charity for the people ⁹²⁵  and prayed to God regularly. 10:3 About three o’clock one afternoon ⁹²⁶  he saw clearly in a vision an angel of God ⁹²⁷  who came in ⁹²⁸  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ⁹²⁹  replied, ⁹³⁰  “What is it, Lord?” The angel ⁹³¹  said to him, “Your prayers and your acts of charity ⁹³²  have gone up as a memorial ⁹³³  before God. 10:5 Now ⁹³⁴  send men to Joppa ⁹³⁵  and summon a man named Simon, ⁹³⁶  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ⁹³⁷  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ⁹³⁸  called two of his personal servants ⁹³⁹  and a devout soldier from among those who served him, ⁹⁴⁰  10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon ⁹⁴¹  the next day, while they were on their way and approaching ⁹⁴²  the city, Peter went up on the roof ⁹⁴³  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ⁹⁴⁴  10:11 He ⁹⁴⁵  saw heaven ⁹⁴⁶  opened ⁹⁴⁷  and an object something like a large sheet ⁹⁴⁸  descending, ⁹⁴⁹  being let down to earth ⁹⁵⁰  by its four corners. 10:12 In it ⁹⁵¹  were all kinds of four-footed animals and reptiles ⁹⁵²  of the earth and wild birds. ⁹⁵³  10:13 Then ⁹⁵⁴  a voice said ⁹⁵⁵  to him, “Get up, Peter; slaughter ⁹⁵⁶  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁹⁵⁷  10:15 The voice ⁹⁵⁸  spoke to him again, a second time, “What God has made clean, you must not consider ⁹⁵⁹  ritually unclean!” ⁹⁶⁰  10:16 This happened three times, and immediately the object was taken up into heaven. ⁹⁶¹ 

10:17 Now while Peter was puzzling over ⁹⁶²  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁹⁶³  and approached ⁹⁶⁴  the gate. 10:18 They ⁹⁶⁵  called out to ask if Simon, known as Peter, ⁹⁶⁶  was staying there as a guest. 10:19 While Peter was still thinking seriously about ⁹⁶⁷  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ⁹⁶⁸  go down, and accompany them without hesitation, ⁹⁶⁹  because I have sent them.” 10:21 So Peter went down ⁹⁷⁰  to the men and said, “Here I am, ⁹⁷¹  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ⁹⁷²  a righteous ⁹⁷³  and God-fearing man, well spoken of by the whole Jewish nation, ⁹⁷⁴  was directed by a holy angel to summon you to his house and to hear a message ⁹⁷⁵  from you.” 10:23 So Peter ⁹⁷⁶  invited them in and entertained them as guests.

On the next day he got up and set out ⁹⁷⁷  with them, and some of the brothers from Joppa ⁹⁷⁸  accompanied him. 10:24 The following day ⁹⁷⁹  he entered Caesarea. ⁹⁸⁰  Now Cornelius was waiting anxiously ⁹⁸¹  for them and had called together his relatives and close friends. 10:25 So when ⁹⁸²  Peter came in, Cornelius met ⁹⁸³  him, fell ⁹⁸⁴  at his feet, and worshiped ⁹⁸⁵  him. 10:26 But Peter helped him up, ⁹⁸⁶  saying, “Stand up. I too am a mere mortal.” ⁹⁸⁷  10:27 Peter ⁹⁸⁸  continued talking with him as he went in, and he found many people gathered together. ⁹⁸⁹  10:28 He said to them, “You know that ⁹⁹⁰  it is unlawful ⁹⁹¹  for a Jew ⁹⁹²  to associate with or visit a Gentile, ⁹⁹³  yet God has shown me that I should call no person ⁹⁹⁴  defiled or ritually unclean. ⁹⁹⁵  10:29 Therefore when you sent for me, ⁹⁹⁶  I came without any objection. Now may I ask why ⁹⁹⁷  you sent for me?” 10:30 Cornelius ⁹⁹⁸  replied, ⁹⁹⁹  “Four days ago at this very hour, at three o’clock in the afternoon, ¹⁰⁰⁰  I was praying in my house, and suddenly ¹⁰⁰¹  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ¹⁰⁰²  have been remembered before God. ¹⁰⁰³  10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ¹⁰⁰⁴  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ¹⁰⁰⁵  So now we are all here in the presence of God ¹⁰⁰⁶  to listen ¹⁰⁰⁷  to everything the Lord has commanded you to say to us.” ¹⁰⁰⁸ 

10:34 Then Peter started speaking: ¹⁰⁰⁹  “I now truly understand that God does not show favoritism in dealing with people, ¹⁰¹⁰  10:35 but in every nation ¹⁰¹¹  the person who fears him ¹⁰¹²  and does what is right ¹⁰¹³  is welcomed before him. 10:36 You know ¹⁰¹⁴  the message ¹⁰¹⁵  he sent to the people ¹⁰¹⁶  of Israel, proclaiming the good news of peace ¹⁰¹⁷  through ¹⁰¹⁸  Jesus Christ ¹⁰¹⁹  (he is Lord ¹⁰²⁰  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹⁰²¹  10:38 with respect to Jesus from Nazareth, ¹⁰²²  that ¹⁰²³  God anointed him with the Holy Spirit and with power. He ¹⁰²⁴  went around doing good and healing all who were oppressed by the devil, ¹⁰²⁵  because God was with him. ¹⁰²⁶  10:39 We ¹⁰²⁷  are witnesses of all the things he did both in Judea ¹⁰²⁸  and in Jerusalem. ¹⁰²⁹  They ¹⁰³⁰  killed him by hanging him on a tree, ¹⁰³¹  10:40 but ¹⁰³²  God raised him up on the third day and caused him to be seen, ¹⁰³³  10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁰³⁴  who ate and drank ¹⁰³⁵  with him after he rose from the dead. 10:42 He ¹⁰³⁶  commanded us to preach to the people and to warn ¹⁰³⁷  them ¹⁰³⁸  that he is the one ¹⁰³⁹  appointed ¹⁰⁴⁰  by God as judge ¹⁰⁴¹  of the living and the dead. 10:43 About him all the prophets testify, ¹⁰⁴²  that everyone who believes in him receives forgiveness of sins ¹⁰⁴³  through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ¹⁰⁴⁴  all those who heard the message. ¹⁰⁴⁵  10:45 The ¹⁰⁴⁶  circumcised believers ¹⁰⁴⁷  who had accompanied Peter were greatly astonished ¹⁰⁴⁸  that ¹⁰⁴⁹  the gift of the Holy Spirit ¹⁰⁵⁰  had been poured out ¹⁰⁵¹  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ¹⁰⁵²  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹⁰⁵³  can he?” ¹⁰⁵⁴  10:48 So he gave orders to have them baptized ¹⁰⁵⁵  in the name of Jesus Christ. ¹⁰⁵⁶  Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁰⁵⁷  the word of God. ¹⁰⁵⁸  11:2 So when Peter went up to Jerusalem, ¹⁰⁵⁹  the circumcised believers ¹⁰⁶⁰  took issue with ¹⁰⁶¹  him, 11:3 saying, “You went to ¹⁰⁶²  uncircumcised men and shared a meal with ¹⁰⁶³  them.” 11:4 But Peter began and explained it to them point by point, ¹⁰⁶⁴  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁰⁶⁵  an object something like a large sheet descending, ¹⁰⁶⁶  being let down from heaven ¹⁰⁶⁷  by its four corners, and it came to me. 11:6 As I stared ¹⁰⁶⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹⁰⁶⁹  and wild birds. ¹⁰⁷⁰  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ¹⁰⁷¹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ¹⁰⁷²  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ¹⁰⁷³  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ¹⁰⁷⁴  three men sent to me from Caesarea ¹⁰⁷⁵  approached ¹⁰⁷⁶  the house where we were staying. ¹⁰⁷⁷  11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁰⁷⁸  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ¹⁰⁷⁹  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ¹⁰⁸⁰  them just as he did ¹⁰⁸¹  on us at the beginning. ¹⁰⁸²  11:16 And I remembered the word of the Lord, ¹⁰⁸³  as he used to say, ¹⁰⁸⁴  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁰⁸⁵  11:17 Therefore if God ¹⁰⁸⁶  gave them the same gift ¹⁰⁸⁷  as he also gave us after believing ¹⁰⁸⁸  in the Lord Jesus Christ, ¹⁰⁸⁹  who was I to hinder ¹⁰⁹⁰  God?” 11:18 When they heard this, ¹⁰⁹¹  they ceased their objections ¹⁰⁹²  and praised ¹⁰⁹³  God, saying, “So then, God has granted the repentance ¹⁰⁹⁴  that leads to life even to the Gentiles.” ¹⁰⁹⁵ 

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ¹⁰⁹⁶  went as far as ¹⁰⁹⁷  Phoenicia, ¹⁰⁹⁸  Cyprus, ¹⁰⁹⁹  and Antioch, ¹¹⁰⁰  speaking the message ¹¹⁰¹  to no one but Jews. 11:20 But there were some men from Cyprus ¹¹⁰²  and Cyrene ¹¹⁰³  among them who came ¹¹⁰⁴  to Antioch ¹¹⁰⁵  and began to speak to the Greeks ¹¹⁰⁶  too, proclaiming the good news of the Lord Jesus. 11:21 The ¹¹⁰⁷  hand of the Lord was with them, and a great number who believed ¹¹⁰⁸  turned ¹¹⁰⁹  to the Lord. 11:22 A report ¹¹¹⁰  about them came to the attention ¹¹¹¹  of the church in Jerusalem, ¹¹¹²  and they sent Barnabas ¹¹¹³  to Antioch. ¹¹¹⁴  11:23 When ¹¹¹⁵  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹¹¹⁶  to the Lord with devoted hearts, ¹¹¹⁷  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ¹¹¹⁸  were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. ¹¹¹⁹  So ¹¹²⁰  for a whole year Barnabas and Saul ¹¹²¹  met with the church and taught a significant number of people. ¹¹²²  Now it was in Antioch ¹¹²³  that the disciples were first called Christians. ¹¹²⁴ 

Famine Relief for Judea

11:27 At that time ¹¹²⁵  some ¹¹²⁶  prophets ¹¹²⁷  came down ¹¹²⁸  from Jerusalem ¹¹²⁹  to Antioch. ¹¹³⁰  11:28 One of them, named Agabus, got up ¹¹³¹  and predicted ¹¹³²  by the Spirit that a severe ¹¹³³  famine ¹¹³⁴  was about to come over the whole inhabited world. ¹¹³⁵  (This ¹¹³⁶  took place during the reign of Claudius.) ¹¹³⁷  11:29 So the disciples, each in accordance with his financial ability, ¹¹³⁸  decided ¹¹³⁹  to send relief ¹¹⁴⁰  to the brothers living in Judea. 11:30 They did so, ¹¹⁴¹  sending their financial aid ¹¹⁴²  to the elders by Barnabas and Saul.

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹¹⁴³  laid hands on ¹¹⁴⁴  some from the church to harm them. ¹¹⁴⁵  12:2 He had James, the brother of John, executed with a sword. ¹¹⁴⁶  12:3 When he saw that this pleased the Jews, ¹¹⁴⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹¹⁴⁸  12:4 When he had seized him, he put him in prison, handing him over to four squads ¹¹⁴⁹  of soldiers to guard him. Herod ¹¹⁵⁰  planned ¹¹⁵¹  to bring him out for public trial ¹¹⁵²  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ¹¹⁵³  praying to God for him. ¹¹⁵⁴  12:6 On that very night before Herod was going to bring him out for trial, ¹¹⁵⁵  Peter was sleeping between two soldiers, bound with two chains, while ¹¹⁵⁶  guards in front of the door were keeping watch ¹¹⁵⁷  over the prison. 12:7 Suddenly ¹¹⁵⁸  an angel of the Lord ¹¹⁵⁹  appeared, and a light shone in the prison cell. He struck ¹¹⁶⁰  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹¹⁶¹  wrists. ¹¹⁶²  12:8 The angel said to him, “Fasten your belt ¹¹⁶³  and put on your sandals.” Peter ¹¹⁶⁴  did so. Then the angel ¹¹⁶⁵  said to him, “Put on your cloak ¹¹⁶⁶  and follow me.” 12:9 Peter ¹¹⁶⁷  went out ¹¹⁶⁸  and followed him; ¹¹⁶⁹  he did not realize that what was happening through the angel was real, ¹¹⁷⁰  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ¹¹⁷¹  they came to the iron ¹¹⁷²  gate leading into the city. It ¹¹⁷³  opened for them by itself, ¹¹⁷⁴  and they went outside and walked down one narrow street, ¹¹⁷⁵  when at once the angel left him. 12:11 When ¹¹⁷⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹¹⁷⁷  me from the hand ¹¹⁷⁸  of Herod ¹¹⁷⁹  and from everything the Jewish people ¹¹⁸⁰  were expecting to happen.”

12:12 When Peter ¹¹⁸¹  realized this, he went to the house of Mary, the mother of John Mark, ¹¹⁸²  where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ¹¹⁸³  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹¹⁸⁴  them ¹¹⁸⁵  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ¹¹⁸⁶  But she kept insisting that it was Peter, ¹¹⁸⁷  and they kept saying, ¹¹⁸⁸  “It is his angel!” ¹¹⁸⁹  12:16 Now Peter continued knocking, and when they opened the door ¹¹⁹⁰  and saw him, they were greatly astonished. ¹¹⁹¹  12:17 He motioned to them ¹¹⁹²  with his hand to be quiet and then related ¹¹⁹³  how the Lord had brought ¹¹⁹⁴  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹¹⁹⁵ 

12:18 At daybreak ¹¹⁹⁶  there was great consternation ¹¹⁹⁷  among the soldiers over what had become of Peter. 12:19 When Herod ¹¹⁹⁸  had searched ¹¹⁹⁹  for him and did not find him, he questioned ¹²⁰⁰  the guards and commanded that they be led away to execution. ¹²⁰¹  Then ¹²⁰²  Herod ¹²⁰³  went down from Judea to Caesarea ¹²⁰⁴  and stayed there.

12:20 Now Herod ¹²⁰⁵  was having an angry quarrel ¹²⁰⁶  with the people of Tyre ¹²⁰⁷  and Sidon. ¹²⁰⁸  So they joined together ¹²⁰⁹  and presented themselves before him. And after convincing ¹²¹⁰  Blastus, the king’s personal assistant, ¹²¹¹  to help them, ¹²¹²  they asked for peace, ¹²¹³  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ¹²¹⁴  put on his royal robes, ¹²¹⁵  sat down on the judgment seat, ¹²¹⁶  and made a speech ¹²¹⁷  to them. 12:22 But the crowd ¹²¹⁸  began to shout, ¹²¹⁹  “The voice of a god, ¹²²⁰  and not of a man!” 12:23 Immediately an angel of the Lord ¹²²¹  struck ¹²²²  Herod ¹²²³  down because he did not give the glory to God, and he was eaten by worms and died. ¹²²⁴  12:24 But the word of God ¹²²⁵  kept on increasing ¹²²⁶  and multiplying.

12:25 So Barnabas and Saul returned to ¹²²⁷  Jerusalem ¹²²⁸  when they had completed ¹²²⁹  their mission, ¹²³⁰  bringing along with them John Mark. ¹²³¹ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹²³²  Barnabas, Simeon called Niger, ¹²³³  Lucius the Cyrenian, ¹²³⁴  Manaen (a close friend of Herod ¹²³⁵  the tetrarch ¹²³⁶  from childhood ¹²³⁷ ) and Saul. 13:2 While they were serving ¹²³⁸  the Lord and fasting, the Holy Spirit said, “Set apart ¹²³⁹  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹²⁴⁰  and ¹²⁴¹  prayed and placed their hands ¹²⁴²  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹²⁴³  sent out by the Holy Spirit, went down to Seleucia, ¹²⁴⁴  and from there they sailed to Cyprus. ¹²⁴⁵  13:5 When ¹²⁴⁶  they arrived ¹²⁴⁷  in Salamis, ¹²⁴⁸  they began to proclaim ¹²⁴⁹  the word of God in the Jewish synagogues. ¹²⁵⁰  (Now they also had John ¹²⁵¹  as their assistant.) ¹²⁵²  13:6 When they had crossed over ¹²⁵³  the whole island as far as Paphos, ¹²⁵⁴  they found a magician, a Jewish false prophet named Bar-Jesus, ¹²⁵⁵  13:7 who was with the proconsul ¹²⁵⁶  Sergius Paulus, an intelligent man. The proconsul ¹²⁵⁷  summoned ¹²⁵⁸  Barnabas and Saul and wanted to hear ¹²⁵⁹  the word of God. 13:8 But the magician Elymas ¹²⁶⁰  (for that is the way his name is translated) ¹²⁶¹  opposed them, trying to turn the proconsul ¹²⁶²  away from the faith. 13:9 But Saul (also known as Paul), ¹²⁶³  filled with the Holy Spirit, ¹²⁶⁴  stared straight ¹²⁶⁵  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ¹²⁶⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹²⁶⁷  13:11 Now ¹²⁶⁸  look, the hand of the Lord is against ¹²⁶⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹²⁷⁰  and darkness came over ¹²⁷¹  him, and he went around seeking people ¹²⁷²  to lead him by the hand. 13:12 Then when the proconsul ¹²⁷³  saw what had happened, he believed, ¹²⁷⁴  because he was greatly astounded ¹²⁷⁵  at the teaching about ¹²⁷⁶  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹²⁷⁷  from Paphos ¹²⁷⁸  and came to Perga ¹²⁷⁹  in Pamphylia, ¹²⁸⁰  but John ¹²⁸¹  left them and returned to Jerusalem. ¹²⁸²  13:14 Moving on from ¹²⁸³  Perga, ¹²⁸⁴  they arrived at Pisidian Antioch, ¹²⁸⁵  and on the Sabbath day they went into ¹²⁸⁶  the synagogue ¹²⁸⁷  and sat down. 13:15 After the reading from the law and the prophets, ¹²⁸⁸  the leaders of the synagogue ¹²⁸⁹  sent them a message, ¹²⁹⁰  saying, “Brothers, ¹²⁹¹  if you have any message ¹²⁹²  of exhortation ¹²⁹³  for the people, speak it.” ¹²⁹⁴  13:16 So Paul stood up, ¹²⁹⁵  gestured ¹²⁹⁶  with his hand and said,

“Men of Israel, ¹²⁹⁷  and you Gentiles who fear God, ¹²⁹⁸  listen: 13:17 The God of this people Israel ¹²⁹⁹  chose our ancestors ¹³⁰⁰  and made the people great ¹³⁰¹  during their stay as foreigners ¹³⁰²  in the country ¹³⁰³  of Egypt, and with uplifted arm ¹³⁰⁴  he led them out of it. 13:18 For ¹³⁰⁵  a period of about forty years he put up with ¹³⁰⁶  them in the wilderness. ¹³⁰⁷  13:19 After ¹³⁰⁸  he had destroyed ¹³⁰⁹  seven nations ¹³¹⁰  in the land of Canaan, he gave his people their land as an inheritance. ¹³¹¹  13:20 All this took ¹³¹²  about four hundred fifty years. After this ¹³¹³  he gave them judges until the time of ¹³¹⁴  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ¹³¹⁵  forty years. 13:22 After removing him, God ¹³¹⁶  raised up ¹³¹⁷  David their king. He testified about him: ¹³¹⁸  ‘I have found David ¹³¹⁹  the son of Jesse to be a man after my heart, ¹³²⁰  who will accomplish everything I want him to do.’ ¹³²¹  13:23 From the descendants ¹³²²  of this man ¹³²³  God brought to Israel a Savior, Jesus, just as he promised. ¹³²⁴  13:24 Before ¹³²⁵  Jesus ¹³²⁶  arrived, John ¹³²⁷  had proclaimed a baptism for repentance ¹³²⁸  to all the people of Israel. 13:25 But while John was completing his mission, ¹³²⁹  he said repeatedly, ¹³³⁰  ‘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!’ ¹³³¹  13:26 Brothers, ¹³³²  descendants ¹³³³  of Abraham’s family, ¹³³⁴  and those Gentiles among you who fear God, ¹³³⁵  the message ¹³³⁶  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹³³⁷  him, ¹³³⁸  and they fulfilled the sayings ¹³³⁹  of the prophets that are read every Sabbath by condemning ¹³⁴⁰  him. ¹³⁴¹  13:28 Though ¹³⁴²  they found ¹³⁴³  no basis ¹³⁴⁴  for a death sentence, ¹³⁴⁵  they asked Pilate to have him executed. 13:29 When they had accomplished ¹³⁴⁶  everything that was written ¹³⁴⁷  about him, they took him down ¹³⁴⁸  from the cross ¹³⁴⁹  and placed him ¹³⁵⁰  in a tomb. 13:30 But God raised ¹³⁵¹  him from the dead, 13:31 and ¹³⁵²  for many days he appeared to those who had accompanied ¹³⁵³  him from Galilee to Jerusalem. These ¹³⁵⁴  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹³⁵⁵  13:33 that this promise ¹³⁵⁶  God has fulfilled to us, their children, by raising ¹³⁵⁷  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹³⁵⁸  today I have fathered you.’ ¹³⁵⁹  13:34 But regarding the fact that he has raised Jesus ¹³⁶⁰  from the dead, never ¹³⁶¹  again to be ¹³⁶²  in a state of decay, God ¹³⁶³  has spoken in this way: ‘I will give you ¹³⁶⁴  the holy and trustworthy promises ¹³⁶⁵  made to David.’ ¹³⁶⁶  13:35 Therefore he also says in another psalm, ¹³⁶⁷  ‘You will not permit your Holy One ¹³⁶⁸  to experience ¹³⁶⁹  decay.’ ¹³⁷⁰  13:36 For David, after he had served ¹³⁷¹  God’s purpose in his own generation, died, ¹³⁷²  was buried with his ancestors, ¹³⁷³  and experienced ¹³⁷⁴  decay, 13:37 but the one ¹³⁷⁵  whom God raised up did not experience ¹³⁷⁶  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹³⁷⁷  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹³⁷⁸  everyone who believes is justified ¹³⁷⁹  from everything from which the law of Moses could not justify ¹³⁸⁰  you. ¹³⁸¹  13:40 Watch out, ¹³⁸²  then, that what is spoken about by ¹³⁸³  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹³⁸⁴ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹³⁸⁵ 

13:42 As Paul and Barnabas ¹³⁸⁶  were going out, ¹³⁸⁷  the people ¹³⁸⁸  were urging ¹³⁸⁹  them to speak about these things ¹³⁹⁰  on the next Sabbath. 13:43 When the meeting of the synagogue ¹³⁹¹  had broken up, ¹³⁹²  many of the Jews and God-fearing proselytes ¹³⁹³  followed Paul and Barnabas, who were speaking with them and were persuading ¹³⁹⁴  them ¹³⁹⁵  to continue ¹³⁹⁶  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹³⁹⁷  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹³⁹⁸  and they began to contradict ¹³⁹⁹  what Paul was saying ¹⁴⁰⁰  by reviling him. ¹⁴⁰¹  13:46 Both Paul and Barnabas replied courageously, ¹⁴⁰²  “It was necessary to speak the word of God ¹⁴⁰³  to you first. Since you reject it and do not consider yourselves worthy ¹⁴⁰⁴  of eternal life, we ¹⁴⁰⁵  are turning to the Gentiles. ¹⁴⁰⁶  13:47 For this ¹⁴⁰⁷  is what the Lord has commanded us: ‘I have appointed ¹⁴⁰⁸  you to be a light ¹⁴⁰⁹  for the Gentiles, to bring salvation ¹⁴¹⁰  to the ends of the earth.’” ¹⁴¹¹  13:48 When the Gentiles heard this, they began to rejoice ¹⁴¹²  and praise ¹⁴¹³  the word of the Lord, and all who had been appointed for eternal life ¹⁴¹⁴  believed. 13:49 So the word of the Lord was spreading ¹⁴¹⁵  through the entire region. 13:50 But the Jews incited ¹⁴¹⁶  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹⁴¹⁷  of their region. 13:51 So after they shook ¹⁴¹⁸  the dust off their feet ¹⁴¹⁹  in protest against them, they went to Iconium. ¹⁴²⁰  13:52 And the disciples were filled with joy ¹⁴²¹  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁴²²  when Paul and Barnabas ¹⁴²³  went into the Jewish synagogue ¹⁴²⁴  and spoke in such a way that a large group ¹⁴²⁵  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ¹⁴²⁶  stirred up the Gentiles and poisoned their minds ¹⁴²⁷  against the brothers. 14:3 So they stayed there ¹⁴²⁸  for a considerable time, speaking out courageously for the Lord, who testified ¹⁴²⁹  to the message ¹⁴³⁰  of his grace, granting miraculous signs ¹⁴³¹  and wonders to be performed through their hands. 14:4 But the population ¹⁴³²  of the city was divided; some ¹⁴³³  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁴³⁴  an attempt to mistreat ¹⁴³⁵  them and stone them, ¹⁴³⁶  14:6 Paul and Barnabas ¹⁴³⁷  learned about it ¹⁴³⁸  and fled to the Lycaonian cities of Lystra ¹⁴³⁹  and Derbe ¹⁴⁴⁰  and the surrounding region. 14:7 There ¹⁴⁴¹  they continued to proclaim ¹⁴⁴²  the good news.

Paul and Barnabas at Lystra

14:8 In ¹⁴⁴³  Lystra ¹⁴⁴⁴  sat a man who could not use his feet, ¹⁴⁴⁵  lame from birth, ¹⁴⁴⁶  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ¹⁴⁴⁷  stared ¹⁴⁴⁸  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ¹⁴⁴⁹  And the man ¹⁴⁵⁰  leaped up and began walking. ¹⁴⁵¹  14:11 So when the crowds saw what Paul had done, they shouted ¹⁴⁵²  in the Lycaonian language, ¹⁴⁵³  “The gods have come down to us in human form!” ¹⁴⁵⁴  14:12 They began to call ¹⁴⁵⁵  Barnabas Zeus ¹⁴⁵⁶  and Paul Hermes, ¹⁴⁵⁷  because he was the chief speaker. 14:13 The priest of the temple ¹⁴⁵⁸  of Zeus, ¹⁴⁵⁹  located just outside the city, brought bulls ¹⁴⁶⁰  and garlands ¹⁴⁶¹  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁴⁶²  14:14 But when the apostles ¹⁴⁶³  Barnabas and Paul heard about ¹⁴⁶⁴  it, they tore ¹⁴⁶⁵  their clothes and rushed out ¹⁴⁶⁶  into the crowd, shouting, ¹⁴⁶⁷  14:15 “Men, why are you doing these things? We too are men, with human natures ¹⁴⁶⁸  just like you! We are proclaiming the good news to you, so that you should turn ¹⁴⁶⁹  from these worthless ¹⁴⁷⁰  things to the living God, who made the heaven, the earth, ¹⁴⁷¹  the sea, and everything that is in them. 14:16 In ¹⁴⁷²  past ¹⁴⁷³  generations he allowed all the nations ¹⁴⁷⁴  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ¹⁴⁷⁵  by giving you rain from heaven ¹⁴⁷⁶  and fruitful seasons, satisfying you ¹⁴⁷⁷  with food and your hearts with joy.” ¹⁴⁷⁸  14:18 Even by saying ¹⁴⁷⁹  these things, they scarcely persuaded ¹⁴⁸⁰  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ¹⁴⁸¹  and Iconium, ¹⁴⁸²  and after winning ¹⁴⁸³  the crowds over, they stoned ¹⁴⁸⁴  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ¹⁴⁸⁵  into the city. On ¹⁴⁸⁶  the next day he left with Barnabas for Derbe. ¹⁴⁸⁷ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ¹⁴⁸⁸  to Iconium, ¹⁴⁸⁹  and to Antioch. ¹⁴⁹⁰  14:22 They strengthened ¹⁴⁹¹  the souls of the disciples and encouraged them to continue ¹⁴⁹²  in the faith, saying, “We must enter the kingdom ¹⁴⁹³  of God through many persecutions.” ¹⁴⁹⁴  14:23 When they had appointed elders ¹⁴⁹⁵  for them in the various churches, ¹⁴⁹⁶  with prayer and fasting ¹⁴⁹⁷  they entrusted them to the protection ¹⁴⁹⁸  of the Lord in whom they had believed. 14:24 Then they passed through ¹⁴⁹⁹  Pisidia and came into Pamphylia, ¹⁵⁰⁰  14:25 and when they had spoken the word ¹⁵⁰¹  in Perga, ¹⁵⁰²  they went down to Attalia. ¹⁵⁰³  14:26 From there they sailed back to Antioch, ¹⁵⁰⁴  where they had been commended ¹⁵⁰⁵  to the grace of God for the work they had now completed. ¹⁵⁰⁶  14:27 When they arrived and gathered the church together, they reported ¹⁵⁰⁷  all the things God ¹⁵⁰⁸  had done with them, and that he had opened a door ¹⁵⁰⁹  of faith for the Gentiles. 14:28 So they spent ¹⁵¹⁰  considerable ¹⁵¹¹  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ¹⁵¹²  and began to teach the brothers, “Unless you are circumcised ¹⁵¹³  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ¹⁵¹⁴  with them, the church ¹⁵¹⁵  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁵¹⁶  the apostles and elders in Jerusalem ¹⁵¹⁷  about this point of disagreement. ¹⁵¹⁸  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹⁵¹⁹  and Samaria, they were relating at length ¹⁵²⁰  the conversion of the Gentiles and bringing great joy ¹⁵²¹  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ¹⁵²²  by the church and the apostles and the elders, and they reported ¹⁵²³  all the things God had done with them. ¹⁵²⁴  15:5 But some from the religious party of the Pharisees ¹⁵²⁵  who had believed stood up and said, “It is necessary ¹⁵²⁶  to circumcise the Gentiles ¹⁵²⁷  and to order them to observe ¹⁵²⁸  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ¹⁵²⁹  about this matter. 15:7 After there had been much debate, ¹⁵³⁰  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁵³¹  God chose ¹⁵³²  me to preach to the Gentiles so they would hear the message ¹⁵³³  of the gospel ¹⁵³⁴  and believe. ¹⁵³⁵  15:8 And God, who knows the heart, ¹⁵³⁶  has testified ¹⁵³⁷  to them by giving them the Holy Spirit just as he did to us, ¹⁵³⁸  15:9 and he made no distinction ¹⁵³⁹  between them and us, cleansing ¹⁵⁴⁰  their hearts by faith. 15:10 So now why are you putting God to the test ¹⁵⁴¹  by placing on the neck of the disciples a yoke ¹⁵⁴²  that neither our ancestors ¹⁵⁴³  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ¹⁵⁴⁴  the grace of the Lord Jesus, in the same way as they are.” ¹⁵⁴⁵ 

15:12 The whole group kept quiet ¹⁵⁴⁶  and listened to Barnabas and Paul while they explained all the miraculous signs ¹⁵⁴⁷  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ¹⁵⁴⁸  James replied, ¹⁵⁴⁹  “Brothers, listen to me. 15:14 Simeon ¹⁵⁵⁰  has explained ¹⁵⁵¹  how God first concerned himself ¹⁵⁵²  to select ¹⁵⁵³  from among the Gentiles ¹⁵⁵⁴  a people for his name. 15:15 The ¹⁵⁵⁵  words of the prophets agree ¹⁵⁵⁶  with this, as it is written,

15:16 ‘After this ¹⁵⁵⁷  I ¹⁵⁵⁸  will return,

and I will rebuild the fallen tent ¹⁵⁵⁹  of David;

I will rebuild its ruins and restore ¹⁵⁶⁰  it,

15:17 so that the rest of humanity ¹⁵⁶¹  may seek the Lord,

namely, ¹⁵⁶²  all the Gentiles ¹⁵⁶³  I have called to be my own,’ ¹⁵⁶⁴  says the Lord, ¹⁵⁶⁵  who makes these things 15:18 known ¹⁵⁶⁶  from long ago. ¹⁵⁶⁷ 

15:19 “Therefore I conclude ¹⁵⁶⁸  that we should not cause extra difficulty ¹⁵⁶⁹  for those among the Gentiles ¹⁵⁷⁰  who are turning to God, 15:20 but that we should write them a letter ¹⁵⁷¹  telling them to abstain ¹⁵⁷²  from things defiled ¹⁵⁷³  by idols and from sexual immorality and from what has been strangled ¹⁵⁷⁴  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ¹⁵⁷⁵  because he is read aloud ¹⁵⁷⁶  in the synagogues ¹⁵⁷⁷  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ¹⁵⁷⁸  to send men chosen from among them, Judas called Barsabbas and Silas, ¹⁵⁷⁹  leaders among the brothers, to Antioch ¹⁵⁸⁰  with Paul and Barnabas. 15:23 They sent this letter with them: ¹⁵⁸¹ 

From the apostles ¹⁵⁸²  and elders, your brothers, ¹⁵⁸³  to the Gentile brothers and sisters ¹⁵⁸⁴  in Antioch, ¹⁵⁸⁵  Syria, ¹⁵⁸⁶  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹⁵⁸⁷  you, upsetting ¹⁵⁸⁸  your minds ¹⁵⁸⁹  by what they said, ¹⁵⁹⁰  15:25 we have unanimously ¹⁵⁹¹  decided ¹⁵⁹²  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ¹⁵⁹³  have risked their lives ¹⁵⁹⁴  for the name of our Lord Jesus Christ. ¹⁵⁹⁵  15:27 Therefore we are sending ¹⁵⁹⁶  Judas and Silas ¹⁵⁹⁷  who will tell you these things themselves in person. ¹⁵⁹⁸  15:28 For it seemed best to the Holy Spirit and to us ¹⁵⁹⁹  not to place any greater burden on you than these necessary rules: ¹⁶⁰⁰  15:29 that you abstain from meat that has been sacrificed to idols ¹⁶⁰¹  and from blood and from what has been strangled ¹⁶⁰²  and from sexual immorality. ¹⁶⁰³  If you keep yourselves from doing these things, ¹⁶⁰⁴  you will do well. Farewell. ¹⁶⁰⁵ 

15:30 So when they were dismissed, ¹⁶⁰⁶  they went down to Antioch, ¹⁶⁰⁷  and after gathering the entire group ¹⁶⁰⁸  together, they delivered the letter. 15:31 When they read it aloud, ¹⁶⁰⁹  the people ¹⁶¹⁰  rejoiced at its encouragement. ¹⁶¹¹  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ¹⁶¹²  15:33 After ¹⁶¹³  they had spent some time there, ¹⁶¹⁴  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ¹⁶¹⁵  15:35 But Paul and Barnabas remained in Antioch, ¹⁶¹⁶  teaching and proclaiming (along with many others) ¹⁶¹⁷  the word of the Lord. ¹⁶¹⁸ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ¹⁶¹⁹  and visit the brothers in every town where we proclaimed the word of the Lord ¹⁶²⁰  to see how they are doing.” ¹⁶²¹  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ¹⁶²²  that they should not take along this one who had left them in Pamphylia ¹⁶²³  and had not accompanied them in the work. 15:39 They had ¹⁶²⁴  a sharp disagreement, ¹⁶²⁵  so that they parted company. Barnabas took along ¹⁶²⁶  Mark and sailed away to Cyprus, ¹⁶²⁷  15:40 but Paul chose Silas and set out, commended ¹⁶²⁸  to the grace of the Lord by the brothers and sisters. ¹⁶²⁹  15:41 He passed through Syria and Cilicia, strengthening ¹⁶³⁰  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹⁶³¹  and to Lystra. ¹⁶³²  A disciple ¹⁶³³  named Timothy was there, the son of a Jewish woman who was a believer, ¹⁶³⁴  but whose father was a Greek. ¹⁶³⁵  16:2 The brothers in Lystra ¹⁶³⁶  and Iconium ¹⁶³⁷  spoke well ¹⁶³⁸  of him. ¹⁶³⁹  16:3 Paul wanted Timothy ¹⁶⁴⁰  to accompany him, and he took ¹⁶⁴¹  him and circumcised ¹⁶⁴²  him because of the Jews who were in those places, ¹⁶⁴³  for they all knew that his father was Greek. ¹⁶⁴⁴  16:4 As they went through the towns, ¹⁶⁴⁵  they passed on ¹⁶⁴⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁶⁴⁷  for the Gentile believers ¹⁶⁴⁸  to obey. ¹⁶⁴⁹  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ¹⁶⁵⁰ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ¹⁶⁵¹  and Galatia, ¹⁶⁵²  having been prevented ¹⁶⁵³  by the Holy Spirit from speaking the message ¹⁶⁵⁴  in the province of Asia. ¹⁶⁵⁵  16:7 When they came to ¹⁶⁵⁶  Mysia, ¹⁶⁵⁷  they attempted to go into Bithynia, ¹⁶⁵⁸  but the Spirit of Jesus did not allow ¹⁶⁵⁹  them to do this, ¹⁶⁶⁰  16:8 so they passed through ¹⁶⁶¹  Mysia ¹⁶⁶²  and went down to Troas. ¹⁶⁶³  16:9 A ¹⁶⁶⁴  vision appeared to Paul during the night: A Macedonian man was standing there ¹⁶⁶⁵  urging him, ¹⁶⁶⁶  “Come over ¹⁶⁶⁷  to Macedonia ¹⁶⁶⁸  and help us!” 16:10 After Paul ¹⁶⁶⁹  saw the vision, we attempted ¹⁶⁷⁰  immediately to go over to Macedonia, ¹⁶⁷¹  concluding that God had called ¹⁶⁷²  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ¹⁶⁷³  from Troas ¹⁶⁷⁴  and sailed a straight course ¹⁶⁷⁵  to Samothrace, ¹⁶⁷⁶  the next day to Neapolis, ¹⁶⁷⁷  16:12 and from there to Philippi, ¹⁶⁷⁸  which is a leading city of that district ¹⁶⁷⁹  of Macedonia, ¹⁶⁸⁰  a Roman colony. ¹⁶⁸¹  We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ¹⁶⁸²  and began to speak ¹⁶⁸³  to the women ¹⁶⁸⁴  who had assembled there. ¹⁶⁸⁵  16:14 A ¹⁶⁸⁶  woman named Lydia, a dealer in purple cloth ¹⁶⁸⁷  from the city of Thyatira, ¹⁶⁸⁸  a God-fearing woman, listened to us. ¹⁶⁸⁹  The Lord opened her heart to respond ¹⁶⁹⁰  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ¹⁶⁹¹  “If ¹⁶⁹²  you consider me to be a believer in the Lord, ¹⁶⁹³  come and stay in my house.” And she persuaded ¹⁶⁹⁴  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ¹⁶⁹⁵  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ¹⁶⁹⁶  She ¹⁶⁹⁷  brought her owners ¹⁶⁹⁸  a great profit by fortune-telling. ¹⁶⁹⁹  16:17 She followed behind Paul and us and kept crying out, ¹⁷⁰⁰  “These men are servants ¹⁷⁰¹  of the Most High God, who are proclaiming to you the way ¹⁷⁰²  of salvation.” ¹⁷⁰³  16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁷⁰⁴  and turned ¹⁷⁰⁵  and said to the spirit, “I command you in the name of Jesus Christ ¹⁷⁰⁶  to come out of her!” And it came out of her at once. ¹⁷⁰⁷  16:19 But when her owners ¹⁷⁰⁸  saw their hope of profit ¹⁷⁰⁹  was gone, they seized ¹⁷¹⁰  Paul and Silas and dragged ¹⁷¹¹  them into the marketplace before the authorities. 16:20 When ¹⁷¹²  they had brought them ¹⁷¹³  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁷¹⁴  They are ¹⁷¹⁵  Jews 16:21 and are advocating ¹⁷¹⁶  customs that are not lawful for us to accept ¹⁷¹⁷  or practice, ¹⁷¹⁸  since we are ¹⁷¹⁹  Romans.”

16:22 The crowd joined the attack ¹⁷²⁰  against them, and the magistrates tore the clothes ¹⁷²¹  off Paul and Silas ¹⁷²²  and ordered them to be beaten with rods. ¹⁷²³  16:23 After they had beaten them severely, ¹⁷²⁴  they threw them into prison and commanded ¹⁷²⁵  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ¹⁷²⁶  and fastened their feet in the stocks. ¹⁷²⁷ 

16:25 About midnight Paul and Silas were praying ¹⁷²⁸  and singing hymns to God, ¹⁷²⁹  and the rest of ¹⁷³⁰  the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹⁷³¹  of all the prisoners came loose. 16:27 When the jailer woke up ¹⁷³²  and saw the doors of the prison standing open, ¹⁷³³  he drew his sword and was about to kill himself, ¹⁷³⁴  because he assumed ¹⁷³⁵  the prisoners had escaped. 16:28 But Paul called out loudly, ¹⁷³⁶  “Do not harm yourself, ¹⁷³⁷  for we are all here!” 16:29 Calling for lights, the jailer ¹⁷³⁸  rushed in and fell down ¹⁷³⁹  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ¹⁷⁴⁰  and asked, “Sirs, what must ¹⁷⁴¹  I do to be saved?” 16:31 They replied, ¹⁷⁴²  “Believe ¹⁷⁴³  in the Lord Jesus ¹⁷⁴⁴  and you will be saved, you and your household.” 16:32 Then ¹⁷⁴⁵  they spoke the word of the Lord ¹⁷⁴⁶  to him, along with all those who were in his house. 16:33 At ¹⁷⁴⁷  that hour of the night he took them ¹⁷⁴⁸  and washed their wounds; ¹⁷⁴⁹  then ¹⁷⁵⁰  he and all his family ¹⁷⁵¹  were baptized right away. ¹⁷⁵²  16:34 The jailer ¹⁷⁵³  brought them into his house and set food ¹⁷⁵⁴  before them, and he rejoiced greatly ¹⁷⁵⁵  that he had come to believe ¹⁷⁵⁶  in God, together with his entire household. ¹⁷⁵⁷  16:35 At daybreak ¹⁷⁵⁸  the magistrates ¹⁷⁵⁹  sent their police officers, ¹⁷⁶⁰  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ¹⁷⁶¹  “The magistrates have sent orders ¹⁷⁶²  to release you. So come out now and go in peace.” ¹⁷⁶³  16:37 But Paul said to the police officers, ¹⁷⁶⁴  “They had us beaten in public ¹⁷⁶⁵  without a proper trial ¹⁷⁶⁶  – even though we are Roman citizens ¹⁷⁶⁷  – and they threw us ¹⁷⁶⁸  in prison. And now they want to send us away ¹⁷⁶⁹  secretly? Absolutely not! They ¹⁷⁷⁰  themselves must come and escort us out!” ¹⁷⁷¹  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹⁷⁷²  were Roman citizens ¹⁷⁷³  16:39 and came ¹⁷⁷⁴  and apologized to them. After ¹⁷⁷⁵  they brought them out, they asked them repeatedly ¹⁷⁷⁶  to leave the city. 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 ¹⁷⁷⁷  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ¹⁷⁷⁸  Amphipolis ¹⁷⁷⁹  and Apollonia, ¹⁷⁸⁰  they came to Thessalonica, ¹⁷⁸¹  where there was a Jewish synagogue. ¹⁷⁸²  17:2 Paul went to the Jews in the synagogue, ¹⁷⁸³  as he customarily did, and on three Sabbath days he addressed ¹⁷⁸⁴  them from the scriptures, 17:3 explaining and demonstrating ¹⁷⁸⁵  that the Christ ¹⁷⁸⁶  had to suffer and to rise from the dead, ¹⁷⁸⁷  saying, ¹⁷⁸⁸  “This Jesus I am proclaiming to you is the Christ.” ¹⁷⁸⁹  17:4 Some of them were persuaded ¹⁷⁹⁰  and joined Paul and Silas, along with a large group ¹⁷⁹¹  of God-fearing Greeks ¹⁷⁹²  and quite a few ¹⁷⁹³  prominent women. 17:5 But the Jews became jealous, ¹⁷⁹⁴  and gathering together some worthless men from the rabble in the marketplace, ¹⁷⁹⁵  they formed a mob ¹⁷⁹⁶  and set the city in an uproar. ¹⁷⁹⁷  They attacked Jason’s house, ¹⁷⁹⁸  trying to find Paul and Silas ¹⁷⁹⁹  to bring them out to the assembly. ¹⁸⁰⁰  17:6 When they did not find them, they dragged ¹⁸⁰¹  Jason and some of the brothers before the city officials, ¹⁸⁰²  screaming, “These people who have stirred up trouble ¹⁸⁰³  throughout the world ¹⁸⁰⁴  have come here too, 17:7 and ¹⁸⁰⁵  Jason has welcomed them as guests! They ¹⁸⁰⁶  are all acting against Caesar’s ¹⁸⁰⁷  decrees, saying there is another king named ¹⁸⁰⁸  Jesus!” ¹⁸⁰⁹  17:8 They caused confusion among ¹⁸¹⁰  the crowd and the city officials ¹⁸¹¹  who heard these things. 17:9 After ¹⁸¹²  the city officials ¹⁸¹³  had received bail ¹⁸¹⁴  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁸¹⁵  at once, during the night. When they arrived, ¹⁸¹⁶  they went to the Jewish synagogue. ¹⁸¹⁷  17:11 These Jews ¹⁸¹⁸  were more open-minded ¹⁸¹⁹  than those in Thessalonica, ¹⁸²⁰  for they eagerly ¹⁸²¹  received ¹⁸²²  the message, examining ¹⁸²³  the scriptures carefully every day ¹⁸²⁴  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ¹⁸²⁵  prominent ¹⁸²⁶  Greek women and men. 17:13 But when the Jews from Thessalonica ¹⁸²⁷  heard that Paul had also proclaimed the word of God ¹⁸²⁸  in Berea, ¹⁸²⁹  they came there too, inciting ¹⁸³⁰  and disturbing ¹⁸³¹  the crowds. 17:14 Then the brothers sent Paul away to the coast ¹⁸³²  at once, but Silas and Timothy remained in Berea. ¹⁸³³  17:15 Those who accompanied Paul escorted him as far as Athens, ¹⁸³⁴  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹⁸³⁵ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹⁸³⁶  his spirit was greatly upset ¹⁸³⁷  because he saw ¹⁸³⁸  the city was full of idols. 17:17 So he was addressing ¹⁸³⁹  the Jews and the God-fearing Gentiles ¹⁸⁴⁰  in the synagogue, ¹⁸⁴¹  and in the marketplace every day ¹⁸⁴²  those who happened to be there. 17:18 Also some of the Epicurean ¹⁸⁴³  and Stoic ¹⁸⁴⁴  philosophers were conversing ¹⁸⁴⁵  with him, and some were asking, ¹⁸⁴⁶  “What does this foolish babbler ¹⁸⁴⁷  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹⁸⁴⁸  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹⁸⁴⁹  17:19 So they took Paul and ¹⁸⁵⁰  brought him to the Areopagus, ¹⁸⁵¹  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ¹⁸⁵²  to our ears, so we want to know what they ¹⁸⁵³  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹⁸⁵⁴  in nothing else than telling ¹⁸⁵⁵  or listening to something new.) ¹⁸⁵⁶ 

17:22 So Paul stood ¹⁸⁵⁷  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁸⁵⁸  in all respects. ¹⁸⁵⁹  17:23 For as I went around and observed closely your objects of worship, ¹⁸⁶⁰  I even found an altar with this inscription: ¹⁸⁶¹  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁸⁶²  this I proclaim to you. 17:24 The God who made the world and everything in it, ¹⁸⁶³  who is ¹⁸⁶⁴  Lord of heaven and earth, does not live in temples made by human hands, ¹⁸⁶⁵  17:25 nor is he served by human hands, as if he needed anything, ¹⁸⁶⁶  because he himself gives life and breath and everything to everyone. ¹⁸⁶⁷  17:26 From one man ¹⁸⁶⁸  he made every nation of the human race ¹⁸⁶⁹  to inhabit the entire earth, ¹⁸⁷⁰  determining their set times ¹⁸⁷¹  and the fixed limits of the places where they would live, ¹⁸⁷²  17:27 so that they would search for God and perhaps grope around ¹⁸⁷³  for him and find him, ¹⁸⁷⁴  though he is ¹⁸⁷⁵  not far from each one of us. 17:28 For in him we live and move about ¹⁸⁷⁶  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁸⁷⁷  17:29 So since we are God’s offspring, we should not think the deity ¹⁸⁷⁸  is like gold or silver or stone, an image ¹⁸⁷⁹  made by human ¹⁸⁸⁰  skill ¹⁸⁸¹  and imagination. ¹⁸⁸²  17:30 Therefore, although God has overlooked ¹⁸⁸³  such times of ignorance, ¹⁸⁸⁴  he now commands all people ¹⁸⁸⁵  everywhere to repent, ¹⁸⁸⁶  17:31 because he has set ¹⁸⁸⁷  a day on which he is going to judge the world ¹⁸⁸⁸  in righteousness, by a man whom he designated, ¹⁸⁸⁹  having provided proof to everyone by raising ¹⁸⁹⁰  him from the dead.”

17:32 Now when they heard about ¹⁸⁹¹  the resurrection from the dead, some began to scoff, ¹⁸⁹²  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ¹⁸⁹³  17:34 But some people ¹⁸⁹⁴  joined him ¹⁸⁹⁵  and believed. Among them ¹⁸⁹⁶  were Dionysius, who was a member of the Areopagus, ¹⁸⁹⁷  a woman ¹⁸⁹⁸  named Damaris, and others with them.

[2:29]  ¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ² sn Peter’s certainty is based on well-known facts.

[2:29]  ³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ⁷ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ⁹ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹⁰ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹¹ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹² sn An allusion to Ps 16:10.

[2:32]  ¹³ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹⁴ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹⁵ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹⁶ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:15]  ¹⁹ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ²⁰ tn Grk “only the third hour.”

[1:1]  ²¹ tn Or “produced,” Grk “made.”

[1:1]  ²² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ²⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ²⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ²⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ²⁷ tn Or “through.”

[1:3]  ²⁸ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ²⁹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³⁰ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ³¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ³² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ³⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ³⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ³⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ³⁸ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ³⁹ tn The pronoun is plural in Greek.

[1:6]  ⁴⁰ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ⁴¹ tn Grk “It is not for you to know.”

[1:8]  ⁴² tn Or “to the ends.”

[1:9]  ⁴³ 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.

[1:10]  ⁴⁴ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ⁴⁵ tn Grk “behold.”

[1:11]  ⁴⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁴⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁵⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁵¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ⁵² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁵³ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁵⁴ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁵⁵ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁵⁶ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁵⁷ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁵⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁵⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁶⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁶¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁶² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁶³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁶⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁶⁵ tn Or “all his bowels.”

[1:19]  ⁶⁶ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁶⁷ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁶⁸ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁶⁹ tn Or “uninhabited” or “empty.”

[1:20]  ⁷⁰ sn A quotation from Ps 69:25.

[1:20]  ⁷¹ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁷² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁷³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁷⁴ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁷⁵ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁷⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁷⁷ tn Grk “And praying, they 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) has not been translated here.

[1:25]  ⁷⁸ tn Grk “to take the place.”

[1:25]  ⁷⁹ tn Or “of this ministry.”

[1:25]  ⁸⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁸¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁸² tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁸³ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁸⁴ tn Or “he was counted as one of the apostles along with the eleven.”

[2:1]  ⁸⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ⁸⁶ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁸⁷ tn Or “a noise.”

[2:2]  ⁸⁸ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁸⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁹⁰ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁹¹ 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.

[2:4]  ⁹² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ⁹³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ⁹⁴ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁹⁵ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ⁹⁶ tn Or “this noise.”

[2:6]  ⁹⁷ tn Or “was bewildered.”

[2:7]  ⁹⁸ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁹⁹ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ¹⁰⁰ tn Grk “we hear them, each one of us.”

[2:8]  ¹⁰¹ tn Grk “in our own language in which we were born.”

[2:9]  ¹⁰² 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.

[2:10]  ¹⁰³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ¹⁰⁴ map For location see JP4 A1.

[2:11]  ¹⁰⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ¹⁰⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “They are full of new wine!”

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

[2:14]  ¹⁰⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹¹⁰ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹¹² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ¹¹³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹¹⁴ tn Grk “only the third hour.”

[2:16]  ¹¹⁵ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ¹¹⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ¹¹⁷ tn Grk “on all flesh.”

[2:18]  ¹¹⁸ 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]  ¹¹⁹ 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.

[2:19]  ¹²⁰ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ¹²¹ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹²² tn Or “and wonderful.”

[2:21]  ¹²³ tn Grk “And it will be that.”

[2:21]  ¹²⁴ sn A quotation from Joel 2:28-32.

[2:22]  ¹²⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ¹²⁶ tn Or “miraculous deeds.”

[2:22]  ¹²⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ¹²⁸ tn Or “you killed.”

[2:23]  ¹²⁹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ¹³⁰ tn Grk “Whom God raised up.”

[2:24]  ¹³¹ tn Or “having freed.”

[2:24]  ¹³² sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹³³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹³⁴ tn Or “always before me.”

[2:26]  ¹³⁵ tn Grk “my flesh.”

[2:27]  ¹³⁶ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ¹³⁷ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:28]  ¹³⁸ sn A quotation from Ps 16:8-11.

[2:29]  ¹³⁹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ¹⁴⁰ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹⁴¹ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ¹⁴² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹⁴³ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹⁴⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ¹⁴⁵ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ¹⁴⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ¹⁴⁷ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹⁴⁸ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹⁴⁹ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹⁵⁰ sn An allusion to Ps 16:10.

[2:32]  ¹⁵¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹⁵² tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹⁵³ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹⁵⁴ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹⁵⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹⁵⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ¹⁵⁷ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ¹⁵⁸ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹⁵⁹ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ¹⁶⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁶¹ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹⁶² sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁶³ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[2:37]  ¹⁶⁴ 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]  ¹⁶⁵ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ¹⁶⁶ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ¹⁶⁸ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹⁶⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ¹⁷⁰ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:40]  ¹⁷¹ tn Or “warned.”

[2:40]  ¹⁷² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹⁷³ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁷⁴ tn Grk “word.”

[2:41]  ¹⁷⁵ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁷⁶ tn Or “were won over.”

[2:42]  ¹⁷⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁷⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:43]  ¹⁷⁹ tn Or “Fear.”

[2:43]  ¹⁸⁰ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ¹⁸¹ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[2:44]  ¹⁸² tn Grk “had.”

[2:45]  ¹⁸³ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ¹⁸⁴ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ¹⁸⁵ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ¹⁸⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹⁸⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹⁸⁸ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁸⁹ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁹⁰ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ¹⁹¹ tn Or “the favor.”

[2:47]  ¹⁹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:1]  ¹⁹³ tn Grk “hour.”

[3:1]  ¹⁹⁴ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁹⁵ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁹⁶ tn Or “crippled.”

[3:2]  ¹⁹⁷ tn Grk “from his mother’s womb.”

[3:2]  ¹⁹⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁹⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ²⁰⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ²⁰¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ²⁰² tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ²⁰³ 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]  ²⁰⁴ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ²⁰⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ²⁰⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ²⁰⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²⁰⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ²⁰⁹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²¹⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²¹¹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ²¹² tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²¹³ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ²¹⁴ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ²¹⁵ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ²¹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²¹⁷ 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.

[3:10]  ²¹⁸ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²¹⁹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ²²⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²²¹ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²²² sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ²²³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²²⁴ tn Grk “or why.”

[3:12]  ²²⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ²²⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²²⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²²⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²²⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²³⁰ tn Or “denied,” “disowned.”

[3:13]  ²³¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²³² tn Or “denied,” “disowned.”

[3:15]  ²³³ tn Or “You put to death.”

[3:15]  ²³⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ²³⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²³⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:16]  ²³⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²³⁸ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²³⁹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²⁴¹ tn Or “in full view.”

[3:17]  ²⁴² sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ²⁴³ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²⁴⁴ tn Grk “by the mouth of” (an idiom).

[3:18]  ²⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:20]  ²⁴⁶ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ²⁴⁷ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²⁴⁸ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ²⁴⁹ tn Or “designated in advance.”

[3:21]  ²⁵⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²⁵¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ²⁵² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ²⁵³ tn Or “spoke.”

[3:21]  ²⁵⁴ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:22]  ²⁵⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²⁵⁶ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ²⁵⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²⁵⁸ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²⁵⁹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ²⁶⁰ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[3:25]  ²⁶¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ²⁶² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ²⁶³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁶⁴ sn A quotation from Gen 22:18.

[3:26]  ²⁶⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁶⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁶⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:1]  ²⁶⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁶⁹ tn Or “captain.”

[4:1]  ²⁷⁰ 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.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²⁷¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁷² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ²⁷³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁷⁴ tn Or “proclaiming.”

[4:3]  ²⁷⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁷⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²⁷⁷ tn Or “prison,” “custody.”

[4:4]  ²⁷⁸ tn Or “had heard.”

[4:4]  ²⁷⁹ tn Or “word.”

[4:4]  ²⁸⁰ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ²⁸¹ tn Grk “It happened that on the next day.” 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.

[4:5]  ²⁸² tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ²⁸³ tn Or “law assembled,” “law met together.”

[4:5]  ²⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ²⁸⁵ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ²⁸⁶ 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]  ²⁸⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²⁸⁸ 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?

[4:8]  ²⁸⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ²⁹⁰ tn Grk “Spirit, said to them.”

[4:8]  ²⁹¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ²⁹² 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]  ²⁹³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁹⁴ tn Or “for an act of kindness.”

[4:9]  ²⁹⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ²⁹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²⁹⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁹⁸ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁹⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ³⁰⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³⁰¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ³⁰² tn Or “courage.”

[4:13]  ³⁰³ tn Or “and found out.”

[4:13]  ³⁰⁴ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³⁰⁵ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ³⁰⁶ tn Or “nothing to say in opposition.”

[4:15]  ³⁰⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ³⁰⁸ tn Or “evident.”

[4:16]  ³⁰⁹ 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]  ³¹⁰ tn Or “has been done by them.”

[4:17]  ³¹¹ tn Or “speak no longer.”

[4:18]  ³¹² tn Or “commanded.”

[4:18]  ³¹³ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ³¹⁴ tn Grk “answered and said to them.”

[4:19]  ³¹⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ³¹⁶ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ³¹⁷ tn Or “glorifying.”

[4:22]  ³¹⁸ 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. See also the note on this word in v. 16.

[4:22]  ³¹⁹ tn Or “had been done.”

[4:23]  ³²⁰ 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]  ³²¹ 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.

[4:24]  ³²² sn With one mind. Compare Acts 1:14.

[4:24]  ³²³ tn Or “Lord of all.”

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

[4:24]  ³²⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ³²⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ³²⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ³²⁷ tn Or “Gentiles.”

[4:25]  ³²⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³²⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ³³⁰ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ³³² sn A quotation from Ps 2:1-2.

[4:27]  ³³³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³³⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ³³⁵ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³³⁶ tn Or “purpose,” “will.”

[4:28]  ³³⁷ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ³³⁸ tn Or “Lord, take notice of.”

[4:29]  ³³⁹ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ³⁴⁰ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ³⁴¹ tn Grk “word.”

[4:29]  ³⁴² tn Or “with all boldness.”

[4:30]  ³⁴³ tn The miraculous nature of these signs is implied in the context.

[4:31]  ³⁴⁴ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ³⁴⁵ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ³⁴⁶ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ³⁴⁷ tn Or “speak God’s message.”

[4:31]  ³⁴⁸ tn Or “with boldness.”

[4:32]  ³⁴⁹ tn Grk “soul.”

[4:32]  ³⁵⁰ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[4:33]  ³⁵¹ tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:33]  ³⁵² tn Or “were witnessing.”

[4:34]  ³⁵³ tn Or “poor.”

[4:34]  ³⁵⁴ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ³⁵⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[4:35]  ³⁵⁶ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[4:36]  ³⁵⁷ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[4:37]  ³⁵⁸ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ³⁵⁹ tn Or “a farm.”

[4:37]  ³⁶⁰ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:2]  ³⁶¹ 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]  ³⁶² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁶³ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ³⁶⁴ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ³⁶⁵ tn Grk “Remaining to you.”

[5:4]  ³⁶⁶ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ³⁶⁷ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ³⁶⁸ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ³⁶⁹ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ³⁷⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ³⁷¹ tn Or “arose.”

[5:6]  ³⁷² 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]  ³⁷³ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ³⁷⁴ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ³⁷⁵ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ³⁷⁶ 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]  ³⁷⁷ tn Grk “so much,” “as much as this.”

[5:8]  ³⁷⁸ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ³⁷⁹ tn Grk “And at once.” 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.

[5:11]  ³⁸⁰ tn Grk “And great.” 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.

[5:11]  ³⁸¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³⁸² sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ³⁸³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ³⁸⁴ tn Grk “And by.” 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.

[5:12]  ³⁸⁵ tn Or “With one mind.”

[5:12]  ³⁸⁶ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:13]  ³⁸⁷ 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]  ³⁸⁸ tn Or “the people thought very highly of them.”

[5:14]  ³⁸⁹ tn Or “More and more believers were added to the Lord.”

[5:15]  ³⁹⁰ 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.

[5:16]  ³⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ³⁹² sn Unclean spirits refers to evil spirits.

[5:16]  ³⁹³ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ³⁹⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:17]  ³⁹⁵ sn See the note on Sadducees in 4:1.

[5:17]  ³⁹⁶ sn This is a parenthetical note by the author.

[5:17]  ³⁹⁷ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:18]  ³⁹⁸ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ³⁹⁹ tn Or “they arrested.”

[5:19]  ⁴⁰⁰ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ⁴⁰¹ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ⁴⁰² tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁴⁰³ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[5:20]  ⁴⁰⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁴⁰⁵ tn Or “speak.”

[5:21]  ⁴⁰⁶ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁴⁰⁷ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁴⁰⁸ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁴⁰⁹ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ⁴¹⁰ tn Grk “sons of Israel.”

[5:21]  ⁴¹¹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁴¹² tn The words “before them” are not in the Greek text but are implied.

[5:22]  ⁴¹³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁴¹⁴ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁴¹⁵ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ⁴¹⁶ 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]  ⁴¹⁷ tn Or “captain.”

[5:24]  ⁴¹⁸ 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]  ⁴¹⁹ tn Grk “heard these words.”

[5:24]  ⁴²⁰ 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]  ⁴²¹ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁴²² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴²³ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁴²⁴ tn Or “captain.”

[5:26]  ⁴²⁵ 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.

[5:26]  ⁴²⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁴²⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁴²⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴²⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁴³⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴³¹ tn Or “interrogated,” “asked.”

[5:28]  ⁴³² 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]  ⁴³³ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁴³⁴ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴³⁵ 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]  ⁴³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁴³⁷ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ⁴³⁸ tn Grk “apostles answered and said.”

[5:29]  ⁴³⁹ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁴⁴⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁴⁴¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁴⁴² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ⁴⁴³ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴⁴⁴ tn Or “Founder” (of a movement).

[5:31]  ⁴⁴⁵ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁴⁴⁶ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴⁴⁷ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁴⁴⁸ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁴⁴⁹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁴⁵⁰ 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]  ⁴⁵¹ 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]  ⁴⁵² 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]  ⁴⁵³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁴⁵⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁴⁵⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁴⁵⁶ tn Or “men, be careful.”

[5:36]  ⁴⁵⁷ tn Grk “For before these days.”

[5:36]  ⁴⁵⁸ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ⁴⁵⁹ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁴⁶⁰ tn Or “registration.”

[5:37]  ⁴⁶¹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:38]  ⁴⁶² tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴⁶³ tn Or “it will be put to an end.”

[5:39]  ⁴⁶⁴ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ⁴⁶⁵ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ⁴⁶⁶ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:40]  ⁴⁶⁷ 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]  ⁴⁶⁸ 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.

[5:41]  ⁴⁶⁹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁴⁷⁰ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ⁴⁷¹ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁴⁷² tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁴⁷³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[6:1]  ⁴⁷⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁴⁷⁵ tn Grk “were multiplying.”

[6:1]  ⁴⁷⁶ 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.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁴⁷⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁴⁷⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴⁷⁹ tn Or “neglected.”

[6:1]  ⁴⁸⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ⁴⁸¹ sn The twelve refers to the twelve apostles.

[6:2]  ⁴⁸² tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁴⁸³ tn Or “the multitude.”

[6:2]  ⁴⁸⁴ tn Grk “to serve tables.”

[6:3]  ⁴⁸⁵ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁴⁸⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁴⁸⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁴⁸⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁴⁸⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ⁴⁹⁰ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:5]  ⁴⁹¹ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁴⁹² tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁴⁹³ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁴⁹⁴ tn Or “a proselyte.”

[6:5]  ⁴⁹⁵ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ⁴⁹⁶ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ⁴⁹⁷ tn Or “laid.”

[6:7]  ⁴⁹⁸ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁴⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁵⁰⁰ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[6:8]  ⁵⁰¹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ⁵⁰² sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ⁵⁰³ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ⁵⁰⁴ 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.

[6:10]  ⁵⁰⁵ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁵⁰⁶ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ⁵⁰⁷ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁵⁰⁸ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ⁵⁰⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ⁵¹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ⁵¹¹ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁵¹² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ⁵¹³ sn This holy place is a reference to the temple.

[6:13]  ⁵¹⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ⁵¹⁵ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[6:15]  ⁵¹⁶ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:15]  ⁵¹⁷ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁵¹⁸ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁵¹⁹ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:1]  ⁵²⁰ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  ⁵²¹ tn Grk “said.”

[7:2]  ⁵²² tn Or “ancestor”; Grk “father.”

[7:3]  ⁵²³ sn A quotation from Gen 12:1.

[7:4]  ⁵²⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁵²⁵ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ⁵²⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ⁵²⁷ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁵²⁸ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁵²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁵³⁰ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁵³¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ⁵³² tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁵³³ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁵³⁴ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ⁵³⁵ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁵³⁶ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ⁵³⁷ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ⁵³⁸ sn An allusion to Exod 3:12.

[7:8]  ⁵³⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ⁵⁴⁰ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ⁵⁴¹ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁵⁴² tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁵⁴³ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁵⁴⁴ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:9]  ⁵⁴⁵ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:9]  ⁵⁴⁶ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁵⁴⁷ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ⁵⁴⁸ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ⁵⁴⁹ tn Grk “came upon all Egypt.”

[7:11]  ⁵⁵⁰ tn Grk “and,” but logically causal.

[7:11]  ⁵⁵¹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ⁵⁵² tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵⁵³ 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]  ⁵⁵⁴ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵⁵⁵ 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.

[7:13]  ⁵⁵⁶ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ⁵⁵⁷ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁵⁵⁸ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁵⁵⁹ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁵⁶⁰ 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]  ⁵⁶¹ tn Or “forefathers”; Grk “fathers.”

[7:16]  ⁵⁶² tn “and they.”

[7:16]  ⁵⁶³ sn See Gen 49:29-32.

[7:17]  ⁵⁶⁴ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁵⁶⁵ tn Grk “the people increased and multiplied.”

[7:18]  ⁵⁶⁶ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁵⁶⁷ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁵⁶⁸ sn A quotation from Exod 1:8.

[7:19]  ⁵⁶⁹ 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]  ⁵⁷⁰ tn Or “race.”

[7:19]  ⁵⁷¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁵⁷² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁵⁷³ 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).

[7:20]  ⁵⁷⁴ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ⁵⁷⁵ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ⁵⁷⁶ tn Or “exposed” (see v. 19).

[7:21]  ⁵⁷⁷ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁵⁷⁸ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ⁵⁷⁹ tn Or “instructed.”

[7:22]  ⁵⁸⁰ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ⁵⁸¹ tn Grk “heart.”

[7:23]  ⁵⁸² tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁵⁸³ tn Grk “the sons of Israel.”

[7:24]  ⁵⁸⁴ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:24]  ⁵⁸⁵ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ⁵⁸⁶ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ⁵⁸⁷ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ⁵⁸⁸ tn Grk “his brothers.”

[7:25]  ⁵⁸⁹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁵⁹⁰ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁵⁹¹ 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.

[7:26]  ⁵⁹² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁵⁹³ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁵⁹⁴ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ⁵⁹⁵ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁵⁹⁶ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁵⁹⁷ tn Or “appointed.”

[7:28]  ⁵⁹⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:28]  sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

[7:29]  ⁵⁹⁹ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ⁶⁰⁰ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ⁶⁰¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁶⁰² tn Or “wilderness.”

[7:30]  ⁶⁰³ sn An allusion to Exod 3:2.

[7:32]  ⁶⁰⁴ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁶⁰⁵ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁶⁰⁶ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁶⁰⁷ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁶⁰⁸ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ⁶⁰⁹ tn Or “mistreatment.”

[7:34]  ⁶¹⁰ tn Or “to set them free.”

[7:34]  ⁶¹¹ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ⁶¹² sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁶¹³ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁶¹⁴ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁶¹⁵ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁶¹⁶ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ⁶¹⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁶¹⁸ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁶¹⁹ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ⁶²⁰ tn Or “desert.”

[7:37]  ⁶²¹ tn Grk “to the sons of Israel.”

[7:37]  ⁶²² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ⁶²³ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁶²⁴ tn Or “desert.”

[7:38]  ⁶²⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁶²⁶ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁶²⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁶²⁸ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ⁶²⁹ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ⁶³⁰ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁶³¹ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ⁶³² sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ⁶³³ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ⁶³⁴ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:41]  ⁶³⁵ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:41]  ⁶³⁶ tn Grk “In those days.”

[7:41]  ⁶³⁷ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ⁶³⁸ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ⁶³⁹ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ⁶⁴⁰ tn Or “in what they had done.”

[7:42]  ⁶⁴¹ 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]  ⁶⁴² 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]  ⁶⁴³ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁶⁴⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ⁶⁴⁵ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁶⁴⁶ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁶⁴⁷ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁶⁴⁸ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁶⁴⁹ tn Or “I will make you move.”

[7:43]  ⁶⁵⁰ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ⁶⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁶⁵² tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁶⁵³ tn Or “desert.”

[7:44]  ⁶⁵⁴ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁶⁵⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:45]  ⁶⁵⁶ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ⁶⁵⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁶⁵⁸ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ⁶⁵⁹ tn Grk “In those days.”

[7:46]  ⁶⁶⁰ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ⁶⁶¹ tn Or “grace.”

[7:46]  ⁶⁶² tn Grk “before,” “in the presence of.”

[7:46]  ⁶⁶³ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ⁶⁶⁴ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ⁶⁶⁵ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  ⁶⁶⁶ sn See 1 Kgs 8:1-21.

[7:48]  ⁶⁶⁷ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁶⁶⁸ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ⁶⁶⁹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ⁶⁷⁰ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ⁶⁷¹ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:50]  sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?

[7:51]  ⁶⁷² sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁶⁷³ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁶⁷⁴ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁶⁷⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁷⁶ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁷⁷ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁶⁷⁸ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁶⁷⁹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁶⁸⁰ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:53]  ⁶⁸¹ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ⁶⁸² tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.

[7:53]  ⁶⁸³ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ⁶⁸⁴ tn Or “did not obey it.”

[7:54]  ⁶⁸⁵ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ⁶⁸⁶ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ⁶⁸⁷ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁶⁸⁸ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁶⁸⁹ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁶⁹⁰ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ⁶⁹¹ 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.

[7:57]  ⁶⁹² sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ⁶⁹³ 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]  ⁶⁹⁴ 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]  ⁶⁹⁵ 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).

[7:59]  ⁶⁹⁶ tn Grk “And they.” 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.

[7:60]  ⁶⁹⁷ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ⁶⁹⁸ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ⁶⁹⁹ 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.

[7:60]  ⁷⁰⁰ 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.

[8:1]  ⁷⁰¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁷⁰² tn Or “severe.”

[8:1]  ⁷⁰³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁷⁰⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁷⁰⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁷⁰⁶ tn Or “countryside.”

[8:2]  ⁷⁰⁷ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁷⁰⁸ 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]  ⁷⁰⁹ tn Or “mourned greatly for him.”

[8:3]  ⁷¹⁰ 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]  ⁷¹¹ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁷¹² tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:5]  ⁷¹³ 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]  ⁷¹⁴ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁷¹⁵ 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.

[8:6]  ⁷¹⁶ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁷¹⁷ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ⁷¹⁸ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁷¹⁹ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ⁷²⁰ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ⁷²¹ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ⁷²² tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ⁷²³ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁷²⁴ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:12]  ⁷²⁵ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁷²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷²⁷ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁷²⁸ tn Or “he kept close company with.”

[8:13]  ⁷²⁹ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ⁷³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁷³¹ tn Or “message.”

[8:14]  ⁷³² sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁷³³ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ⁷³⁴ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁷³⁵ tn Or “fallen on.”

[8:16]  ⁷³⁶ sn This is a parenthetical note by the author.

[8:17]  ⁷³⁷ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁷³⁸ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ⁷³⁹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ⁷⁴⁰ tn Or “ability”; Grk “authority.”

[8:20]  ⁷⁴¹ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁷⁴² tn Or “obtain.”

[8:21]  ⁷⁴³ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁷⁴⁴ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ⁷⁴⁵ tn Or “and implore the Lord.”

[8:22]  ⁷⁴⁶ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ⁷⁴⁷ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:24]  ⁷⁴⁸ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ⁷⁴⁹ tn Grk “may come upon.”

[8:25]  ⁷⁵⁰ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁷⁵¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁷⁵² 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 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁷⁵³ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁷⁵⁴ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁷⁵⁵ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ⁷⁵⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁷⁵⁷ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁷⁵⁸ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁷⁵⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ⁷⁶⁰ tn Or “wilderness.”

[8:26]  ⁷⁶¹ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:27]  ⁷⁶² tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁷⁶³ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁷⁶⁴ tn Grk “And there.” 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.

[8:27]  ⁷⁶⁵ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁷⁶⁶ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁷⁶⁷ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ⁷⁶⁸ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁷⁶⁹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ⁷⁷⁰ tn Grk “and was sitting.” 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.

[8:28]  ⁷⁷¹ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[8:30]  ⁷⁷² tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁷⁷³ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁷⁷⁴ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁷⁷⁵ 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]  ⁷⁷⁶ 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.”

[8:31]  ⁷⁷⁷ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁷⁷⁸ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ⁷⁷⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁷⁸⁰ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ⁷⁸¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁷⁸² tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁷⁸³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

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

[8:33]  ⁷⁸⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁷⁸⁵ sn A quotation from Isa 53:7-8.

[8:34]  ⁷⁸⁶ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁷⁸⁷ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁷⁸⁸ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ⁷⁸⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁷⁹⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ⁷⁹¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ⁷⁹² tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ⁷⁹³ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ⁷⁹⁴ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ⁷⁹⁵ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁷⁹⁶ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ⁷⁹⁷ tn Or “appeared.”

[8:40]  ⁷⁹⁸ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁷⁹⁹ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁸⁰⁰ tn Or “he preached the gospel.”

[8:40]  ⁸⁰¹ tn Or “cities.”

[8:40]  ⁸⁰² 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.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:1]  ⁸⁰³ tn Or “Saul, making dire threats.”

[9:1]  ⁸⁰⁴ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ⁸⁰⁵ sn See the note on synagogue in 6:9.

[9:2]  ⁸⁰⁶ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁸⁰⁷ 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.

[9:2]  ⁸⁰⁸ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:3]  ⁸⁰⁹ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ⁸¹⁰ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ⁸¹¹ 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.

[9:4]  ⁸¹² tn The double vocative suggests emotion.

[9:4]  ⁸¹³ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ⁸¹⁴ tn Or “But arise.”

[9:6]  ⁸¹⁵ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ⁸¹⁶ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁸¹⁷ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁸¹⁸ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁸¹⁹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁸²⁰ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁸²¹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ⁸²² tn Grk “And for.” 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.

[9:9]  ⁸²³ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ⁸²⁴ tn Grk “And the.” 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.

[9:10]  ⁸²⁵ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁸²⁶ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁸²⁷ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁸²⁸ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:13]  ⁸²⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁸³⁰ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁸³¹ tn Grk “to bind.”

[9:14]  ⁸³² sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ⁸³³ tn Or “tool.”

[9:15]  ⁸³⁴ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁸³⁵ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ⁸³⁶ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁸³⁷ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁸³⁸ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁸³⁹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ⁸⁴⁰ tn Grk “And immediately.” 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.

[9:18]  ⁸⁴¹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ⁸⁴² 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 was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ⁸⁴³ tn Grk “It happened that for several days.” 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.

[9:20]  ⁸⁴⁴ sn See the note on synagogue in 6:9.

[9:20]  ⁸⁴⁵ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:21]  ⁸⁴⁶ 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]  ⁸⁴⁷ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ⁸⁴⁸ 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]  ⁸⁴⁹ 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.

[9:22]  ⁸⁵⁰ 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]  ⁸⁵¹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁸⁵² tn Or “by showing for certain.”

[9:22]  ⁸⁵³ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁸⁵⁴ 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.

[9:23]  ⁸⁵⁵ 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).

[9:24]  ⁸⁵⁶ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁸⁵⁷ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁸⁵⁸ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ⁸⁵⁹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁸⁶⁰ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ⁸⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁸⁶² tn Or “join.”

[9:26]  ⁸⁶³ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ⁸⁶⁴ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁸⁶⁵ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁸⁶⁶ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁸⁶⁷ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁸⁶⁸ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ⁸⁶⁹ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ⁸⁷⁰ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁸⁷¹ 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.

[9:30]  ⁸⁷² 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.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:31]  ⁸⁷³ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁸⁷⁴ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ⁸⁷⁵ tn Grk “had.”

[9:31]  ⁸⁷⁶ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁸⁷⁷ tn Grk “And living.” 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.

[9:31]  ⁸⁷⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ⁸⁷⁹ tn Grk “Now 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.

[9:32]  ⁸⁸⁰ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁸⁸¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ⁸⁸² tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁸⁸³ tn Grk “And Peter.” 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.

[9:34]  ⁸⁸⁴ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ⁸⁸⁵ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ⁸⁸⁶ 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.

[9:35]  ⁸⁸⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁸⁸⁸ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁸⁸⁹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁸⁹⁰ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁸⁹¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁸⁹² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁸⁹³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁸⁹⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁸⁹⁵ tn Grk “It happened that in those days.” 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.

[9:37]  ⁸⁹⁶ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁸⁹⁷ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁸⁹⁸ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ⁸⁹⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁹⁰⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁹⁰¹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁹⁰² tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁹⁰³ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁹⁰⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁹⁰⁵ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁹⁰⁶ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁹⁰⁷ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁹⁰⁸ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁹⁰⁹ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁹¹⁰ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁹¹¹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁹¹² 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]  ⁹¹³ 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”).

[9:42]  ⁹¹⁴ 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]  ⁹¹⁵ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ⁹¹⁶ 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]  ⁹¹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ⁹¹⁸ tn Grk “with a certain Simon.”

[9:43]  ⁹¹⁹ 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]  ⁹²⁰ 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]  ⁹²¹ 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]  ⁹²² 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.

[10:2]  ⁹²³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁹²⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to 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, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁹²⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:3]  ⁹²⁶ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁹²⁷ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁹²⁸ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ⁹²⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁹³⁰ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁹³¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁹³² tn Or “your gifts to the needy.”

[10:4]  ⁹³³ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:5]  ⁹³⁴ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:5]  ⁹³⁵ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁹³⁶ tn Grk “a certain Simon.”

[10:6]  ⁹³⁷ 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.

[10:7]  ⁹³⁸ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁹³⁹ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁹⁴⁰ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:9]  ⁹⁴¹ tn Grk “about the sixth hour.”

[10:9]  ⁹⁴² tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁹⁴³ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:10]  ⁹⁴⁴ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[10:11]  ⁹⁴⁵ 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.

[10:11]  ⁹⁴⁶ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁹⁴⁷ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁹⁴⁸ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁹⁴⁹ tn Or “coming down.”

[10:11]  ⁹⁵⁰ tn Or “to the ground.”

[10:12]  ⁹⁵¹ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ⁹⁵² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ⁹⁵³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[10:13]  ⁹⁵⁴ tn Grk “And there came.” 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.

[10:13]  ⁹⁵⁵ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ⁹⁵⁶ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ⁹⁵⁷ 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.

[10:15]  ⁹⁵⁸ tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:15]  ⁹⁵⁹ tn Or “declare.”

[10:15]  ⁹⁶⁰ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:16]  ⁹⁶¹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ⁹⁶² tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁹⁶³ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁹⁶⁴ 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.

[10:18]  ⁹⁶⁵ 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]  ⁹⁶⁶ tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:19]  ⁹⁶⁷ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:20]  ⁹⁶⁸ 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]  ⁹⁶⁹ 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).

[10:21]  ⁹⁷⁰ 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]  ⁹⁷¹ 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).

[10:22]  ⁹⁷² sn See the note on the word centurion in 10:1.

[10:22]  ⁹⁷³ tn Or “just.”

[10:22]  ⁹⁷⁴ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ⁹⁷⁵ tn Grk “hear words.”

[10:23]  ⁹⁷⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ⁹⁷⁷ tn Or “went forth.”

[10:23]  ⁹⁷⁸ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ⁹⁷⁹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁹⁸⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ⁹⁸¹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:25]  ⁹⁸² 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]  ⁹⁸³ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁹⁸⁴ 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]  ⁹⁸⁵ 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.

[10:26]  ⁹⁸⁶ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁹⁸⁷ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ⁹⁸⁸ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:27]  ⁹⁸⁹ tn Or “many people assembled.”

[10:28]  ⁹⁹⁰ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁹⁹¹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁹⁹² tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁹⁹³ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁹⁹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁹⁹⁵ 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.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[10:29]  ⁹⁹⁶ 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]  ⁹⁹⁷ tn Grk “ask for what reason.”

[10:30]  ⁹⁹⁸ tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:30]  ⁹⁹⁹ tn Grk “said.”

[10:30]  ¹⁰⁰⁰ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ¹⁰⁰¹ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:31]  ¹⁰⁰² tn Or “your gifts to the needy.”

[10:31]  ¹⁰⁰³ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ¹⁰⁰⁴ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[10:33]  ¹⁰⁰⁵ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ¹⁰⁰⁶ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ¹⁰⁰⁷ tn Or “to hear everything.”

[10:33]  ¹⁰⁰⁸ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:34]  ¹⁰⁰⁹ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹⁰¹⁰ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ¹⁰¹¹ sn See Luke 24:47.

[10:35]  ¹⁰¹² tn Or “shows reverence for him.”

[10:35]  ¹⁰¹³ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[10:36]  ¹⁰¹⁴ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁰¹⁵ tn Grk “the word.”

[10:36]  ¹⁰¹⁶ tn Grk “to the sons.”

[10:36]  ¹⁰¹⁷ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁰¹⁸ tn Or “by.”

[10:36]  ¹⁰¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁰²⁰ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ¹⁰²¹ tn Or “proclaimed.”

[10:38]  ¹⁰²² sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁰²³ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁰²⁴ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹⁰²⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹⁰²⁶ sn See Acts 7:9.

[10:39]  ¹⁰²⁷ tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:39]  ¹⁰²⁸ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ¹⁰²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ¹⁰³⁰ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ¹⁰³¹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ¹⁰³² tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ¹⁰³³ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ¹⁰³⁴ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁰³⁵ sn Ate and drank. See Luke 24:35-49.

[10:42]  ¹⁰³⁶ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:42]  ¹⁰³⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ¹⁰³⁸ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ¹⁰³⁹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹⁰⁴⁰ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁰⁴¹ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[10:43]  ¹⁰⁴² tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ¹⁰⁴³ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[10:44]  ¹⁰⁴⁴ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹⁰⁴⁵ tn Or “word.”

[10:45]  ¹⁰⁴⁶ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:45]  ¹⁰⁴⁷ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹⁰⁴⁸ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ¹⁰⁴⁹ tn Or “because.”

[10:45]  ¹⁰⁵⁰ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹⁰⁵¹ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ¹⁰⁵² tn Or “extolling,” “magnifying.”

[10:47]  ¹⁰⁵³ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁰⁵⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[10:48]  ¹⁰⁵⁵ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ¹⁰⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[11:1]  ¹⁰⁵⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁰⁵⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ¹⁰⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁰⁶⁰ 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]  ¹⁰⁶¹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ¹⁰⁶² tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ¹⁰⁶³ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ¹⁰⁶⁴ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ¹⁰⁶⁵ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁰⁶⁶ tn Or “coming down.”

[11:5]  ¹⁰⁶⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ¹⁰⁶⁸ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹⁰⁶⁹ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ¹⁰⁷⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ¹⁰⁷¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ¹⁰⁷² 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.

[11:9]  ¹⁰⁷³ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ¹⁰⁷⁴ tn Grk “And behold.”

[11:11]  ¹⁰⁷⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[11:11]  ¹⁰⁷⁶ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ¹⁰⁷⁷ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ¹⁰⁷⁸ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ¹⁰⁷⁹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ¹⁰⁸⁰ tn Or “came down on.”

[11:15]  ¹⁰⁸¹ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ¹⁰⁸² sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ¹⁰⁸³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹⁰⁸⁴ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹⁰⁸⁵ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ¹⁰⁸⁶ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ¹⁰⁸⁷ sn That is, the same gift of the Holy Spirit.

[11:17]  ¹⁰⁸⁸ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹⁰⁸⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹⁰⁹⁰ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ¹⁰⁹¹ tn Grk “these things.”

[11:18]  ¹⁰⁹² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁰⁹³ tn Or “glorified.”

[11:18]  ¹⁰⁹⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁰⁹⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:19]  ¹⁰⁹⁶ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ¹⁰⁹⁷ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ¹⁰⁹⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ¹⁰⁹⁹ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ¹¹⁰⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ¹¹⁰¹ tn Grk “word.”

[11:20]  ¹¹⁰² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹¹⁰³ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹¹⁰⁴ 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]  ¹¹⁰⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ¹¹⁰⁶ 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.

[11:21]  ¹¹⁰⁷ tn Grk “And the.” 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.

[11:21]  ¹¹⁰⁸ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹¹⁰⁹ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ¹¹¹⁰ tn Grk “Word.”

[11:22]  ¹¹¹¹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹¹¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹¹¹³ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹¹¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:23]  ¹¹¹⁵ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ¹¹¹⁶ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

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

[11:23]  ¹¹¹⁷ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:24]  ¹¹¹⁸ tn Grk “a significant crowd.”

[11:26]  ¹¹¹⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹¹²⁰ 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.

[11:26]  ¹¹²¹ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ¹¹²² tn Grk “a significant crowd.”

[11:26]  ¹¹²³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹¹²⁴ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:27]  ¹¹²⁵ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ¹¹²⁶ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ¹¹²⁷ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ¹¹²⁸ 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]  ¹¹²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ¹¹³⁰ 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

[11:28]  ¹¹³¹ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ¹¹³² tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ¹¹³³ tn Grk “great.”

[11:28]  ¹¹³⁴ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ¹¹³⁵ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ¹¹³⁶ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ¹¹³⁷ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[11:29]  ¹¹³⁸ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ¹¹³⁹ tn Or “determined,” “resolved.”

[11:29]  ¹¹⁴⁰ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

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

[11:30]  ¹¹⁴¹ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ¹¹⁴² tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:1]  ¹¹⁴³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹¹⁴⁴ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹¹⁴⁵ tn Or “to cause them injury.”

[12:2]  ¹¹⁴⁶ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ¹¹⁴⁷ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹¹⁴⁸ sn This is a parenthetical note by the author.

[12:4]  ¹¹⁴⁹ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹¹⁵⁰ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹¹⁵¹ tn Or “intended”; Grk “wanted.”

[12:4]  ¹¹⁵² tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:5]  ¹¹⁵³ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹¹⁵⁴ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:6]  ¹¹⁵⁵ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹¹⁵⁶ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹¹⁵⁷ tn Or “were guarding.”

[12:7]  ¹¹⁵⁸ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ¹¹⁵⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹¹⁶⁰ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹¹⁶¹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹¹⁶² tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹¹⁶³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹¹⁶⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹¹⁶⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹¹⁶⁶ tn Or “outer garment.”

[12:9]  ¹¹⁶⁷ tn Grk “And going out he followed.”

[12:9]  ¹¹⁶⁸ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ¹¹⁶⁹ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ¹¹⁷⁰ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ¹¹⁷¹ tn Or perhaps, “guard posts.”

[12:10]  ¹¹⁷² sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ¹¹⁷³ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ¹¹⁷⁴ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ¹¹⁷⁵ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ¹¹⁷⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:11]  ¹¹⁷⁷ tn Or “delivered.”

[12:11]  ¹¹⁷⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹¹⁷⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹¹⁸⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ¹¹⁸¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ¹¹⁸² tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[12:13]  ¹¹⁸³ tn Or “responded.”

[12:14]  ¹¹⁸⁴ tn Or “informed.”

[12:14]  ¹¹⁸⁵ 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.

[12:15]  ¹¹⁸⁶ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ¹¹⁸⁷ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ¹¹⁸⁸ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ¹¹⁸⁹ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[12:16]  ¹¹⁹⁰ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ¹¹⁹¹ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:17]  ¹¹⁹² tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹¹⁹³ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹¹⁹⁴ tn Or “led.”

[12:17]  ¹¹⁹⁵ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[12:18]  ¹¹⁹⁶ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ¹¹⁹⁷ 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.

[12:19]  ¹¹⁹⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹¹⁹⁹ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹²⁰⁰ 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]  ¹²⁰¹ 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]  ¹²⁰² 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]  ¹²⁰³ 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]  ¹²⁰⁴ 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.

[12:20]  ¹²⁰⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ¹²⁰⁶ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ¹²⁰⁷ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ¹²⁰⁸ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ¹²⁰⁹ tn Or “with one accord.”

[12:20]  ¹²¹⁰ tn Or “persuading.”

[12:20]  ¹²¹¹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ¹²¹² tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹²¹³ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[12:21]  ¹²¹⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:21]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:21]  ¹²¹⁵ tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

[12:21]  ¹²¹⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[12:21]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[12:21]  ¹²¹⁷ tn Or “delivered a public address.”

[12:22]  ¹²¹⁸ 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]  ¹²¹⁹ 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]  ¹²²⁰ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ¹²²¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹²²² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹²²³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹²²⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:24]  ¹²²⁵ sn A metonymy for the number of adherents to God’s word.

[12:24]  ¹²²⁶ tn Or “spreading.”

[12:25]  ¹²²⁷ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ¹²²⁸ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ¹²²⁹ tn Grk “fulfilled.”

[12:25]  ¹²³⁰ tn Grk “ministry” or “service.”

[12:25]  ¹²³¹ tn Grk “John who was also called Mark.”

[13:1]  ¹²³² sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ¹²³³ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹²³⁴ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹²³⁵ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹²³⁶ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹²³⁷ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ¹²³⁸ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹²³⁹ tn Or “Appoint.”

[13:3]  ¹²⁴⁰ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ¹²⁴¹ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹²⁴² sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ¹²⁴³ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹²⁴⁴ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹²⁴⁵ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹²⁴⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ¹²⁴⁷ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹²⁴⁸ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹²⁴⁹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹²⁵⁰ sn See the note on synagogue in 6:9.

[13:5]  ¹²⁵¹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹²⁵² tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ¹²⁵³ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹²⁵⁴ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹²⁵⁵ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ¹²⁵⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹²⁵⁷ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹²⁵⁸ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹²⁵⁹ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ¹²⁶⁰ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ¹²⁶¹ sn A parenthetical note by the author.

[13:8]  ¹²⁶² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ¹²⁶³ sn A parenthetical note by the author.

[13:9]  ¹²⁶⁴ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹²⁶⁵ tn Or “gazed intently.”

[13:10]  ¹²⁶⁶ tn Or “unscrupulousness.”

[13:10]  ¹²⁶⁷ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ¹²⁶⁸ tn Grk “And now.” 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.

[13:11]  ¹²⁶⁹ tn Grk “upon,” but in a negative sense.

[13:11]  ¹²⁷⁰ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹²⁷¹ tn Grk “fell on.”

[13:11]  ¹²⁷² tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ¹²⁷³ sn See the note on proconsul in v. 8.

[13:12]  ¹²⁷⁴ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ¹²⁷⁵ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹²⁷⁶ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  ¹²⁷⁷ 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.”

[13:13]  ¹²⁷⁸ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹²⁷⁹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹²⁸⁰ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹²⁸¹ sn That is, John Mark.

[13:13]  ¹²⁸² sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:14]  ¹²⁸³ tn Or “Passing by.”

[13:14]  ¹²⁸⁴ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹²⁸⁵ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ¹²⁸⁶ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹²⁸⁷ sn See the note on synagogue in 6:9.

[13:15]  ¹²⁸⁸ 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]  ¹²⁸⁹ 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]  ¹²⁹⁰ 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]  ¹²⁹¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹²⁹² tn Or “word.”

[13:15]  ¹²⁹³ tn Or “encouragement.”

[13:15]  ¹²⁹⁴ tn Or “give it.”

[13:16]  ¹²⁹⁵ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹²⁹⁶ tn Or “motioned.”

[13:16]  ¹²⁹⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹²⁹⁸ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ¹²⁹⁹ tn Or “people of Israel.”

[13:17]  ¹³⁰⁰ tn Or “forefathers”; Grk “fathers.”

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

[13:17]  ¹³⁰¹ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹³⁰² tn Or “as resident aliens.”

[13:17]  ¹³⁰³ tn Or “land.”

[13:17]  ¹³⁰⁴ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ¹³⁰⁵ tn Grk “And for.” 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.

[13:18]  ¹³⁰⁶ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ¹³⁰⁷ tn Or “desert.”

[13:19]  ¹³⁰⁸ 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.

[13:19]  ¹³⁰⁹ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ¹³¹⁰ sn Seven nations. See Deut 7:1.

[13:19]  ¹³¹¹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ¹³¹² tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ¹³¹³ tn Grk “And after these things.” 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.

[13:20]  ¹³¹⁴ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹³¹⁵ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ¹³¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹³¹⁷ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹³¹⁸ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹³¹⁹ sn A quotation from Ps 89:20.

[13:22]  ¹³²⁰ sn A quotation from 1 Sam 13:14.

[13:22]  ¹³²¹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹³²² tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹³²³ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹³²⁴ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ¹³²⁵ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹³²⁶ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹³²⁷ sn John refers here to John the Baptist.

[13:24]  ¹³²⁸ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹³²⁹ tn Or “task.”

[13:25]  ¹³³⁰ 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]  ¹³³¹ 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.

[13:26]  ¹³³² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹³³³ tn Grk “sons”

[13:26]  ¹³³⁴ tn Or “race.”

[13:26]  ¹³³⁵ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹³³⁶ tn Grk “word.”

[13:27]  ¹³³⁷ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹³³⁸ tn Grk “this one.”

[13:27]  ¹³³⁹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹³⁴⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹³⁴¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ¹³⁴² tn Grk “And though.” 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.

[13:28]  ¹³⁴³ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹³⁴⁴ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹³⁴⁵ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹³⁴⁶ tn Or “carried out.”

[13:29]  ¹³⁴⁷ sn That is, everything that was written in OT scripture.

[13:29]  ¹³⁴⁸ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹³⁴⁹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹³⁵⁰ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ¹³⁵¹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹³⁵² tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹³⁵³ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹³⁵⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹³⁵⁵ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹³⁵⁶ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹³⁵⁷ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹³⁵⁸ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹³⁵⁹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ¹³⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹³⁶¹ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹³⁶² tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹³⁶³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹³⁶⁴ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³⁶⁵ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹³⁶⁶ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹³⁶⁷ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹³⁶⁸ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹³⁶⁹ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹³⁷⁰ sn A quotation from Ps 16:10.

[13:36]  ¹³⁷¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹³⁷² 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]  ¹³⁷³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹³⁷⁴ 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.

[13:37]  ¹³⁷⁵ sn The one whom God raised up refers to Jesus.

[13:37]  ¹³⁷⁶ 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.”

[13:38]  ¹³⁷⁷ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹³⁷⁸ sn This one refers here to Jesus.

[13:39]  ¹³⁷⁹ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹³⁸⁰ tn Or “could not free.”

[13:39]  ¹³⁸¹ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ¹³⁸² sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹³⁸³ tn Or “in.”

[13:41]  ¹³⁸⁴ tn Or “and die!”

[13:41]  ¹³⁸⁵ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ¹³⁸⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹³⁸⁷ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹³⁸⁸ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹³⁸⁹ tn Or “begging,” “inviting.”

[13:42]  ¹³⁹⁰ tn Or “matters.”

[13:43]  ¹³⁹¹ sn See the note on synagogue in 6:9.

[13:43]  ¹³⁹² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹³⁹³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹³⁹⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹³⁹⁵ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹³⁹⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ¹³⁹⁷ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  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 vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[13:45]  ¹³⁹⁸ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹³⁹⁹ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹⁴⁰⁰ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹⁴⁰¹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ¹⁴⁰² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁴⁰³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁴⁰⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁴⁰⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁴⁰⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ¹⁴⁰⁷ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹⁴⁰⁸ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹⁴⁰⁹ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹⁴¹⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁴¹¹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ¹⁴¹² tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁴¹³ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹⁴¹⁴ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ¹⁴¹⁵ 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.

[13:50]  ¹⁴¹⁶ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁴¹⁷ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ¹⁴¹⁸ 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]  ¹⁴¹⁹ 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]  ¹⁴²⁰ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ¹⁴²¹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ¹⁴²² sn Iconium. See the note in 13:51.

[14:1]  ¹⁴²³ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁴²⁴ sn See the note on synagogue in 6:9.

[14:1]  ¹⁴²⁵ tn Or “that a large crowd.”

[14:2]  ¹⁴²⁶ tn Or “who would not believe.”

[14:2]  ¹⁴²⁷ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ¹⁴²⁸ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹⁴²⁹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁴³⁰ tn Grk “word.”

[14:3]  ¹⁴³¹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ¹⁴³² tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹⁴³³ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ¹⁴³⁴ tn Grk “So there came about an attempt” 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.

[14:5]  ¹⁴³⁵ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁴³⁶ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ¹⁴³⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁴³⁸ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁴³⁹ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ¹⁴⁴⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:7]  ¹⁴⁴¹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ¹⁴⁴² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ¹⁴⁴³ tn Grk “And in.” 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.

[14:8]  ¹⁴⁴⁴ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ¹⁴⁴⁵ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ¹⁴⁴⁶ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ¹⁴⁴⁷ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ¹⁴⁴⁸ tn Or “looked.”

[14:10]  ¹⁴⁴⁹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹⁴⁵⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹⁴⁵¹ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ¹⁴⁵² tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁴⁵³ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ¹⁴⁵⁴ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ¹⁴⁵⁵ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹⁴⁵⁶ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹⁴⁵⁷ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ¹⁴⁵⁸ 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]  ¹⁴⁵⁹ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁴⁶⁰ tn Or “oxen.”

[14:13]  ¹⁴⁶¹ 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]  ¹⁴⁶² 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.

[14:14]  ¹⁴⁶³ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ¹⁴⁶⁴ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ¹⁴⁶⁵ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ¹⁴⁶⁶ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ¹⁴⁶⁷ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ¹⁴⁶⁸ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ¹⁴⁶⁹ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ¹⁴⁷⁰ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ¹⁴⁷¹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ¹⁴⁷² tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ¹⁴⁷³ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁴⁷⁴ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ¹⁴⁷⁵ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹⁴⁷⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁴⁷⁷ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁴⁷⁸ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ¹⁴⁷⁹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ¹⁴⁸⁰ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ¹⁴⁸¹ 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]  ¹⁴⁸² 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]  ¹⁴⁸³ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ¹⁴⁸⁴ 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.

[14:20]  ¹⁴⁸⁵ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁴⁸⁶ tn Grk “And on.” 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.

[14:20]  ¹⁴⁸⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ¹⁴⁸⁸ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ¹⁴⁸⁹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ¹⁴⁹⁰ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:22]  ¹⁴⁹¹ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁴⁹² sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁴⁹³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁴⁹⁴ tn Or “sufferings.”

[14:23]  ¹⁴⁹⁵ sn Appointed elders. See Acts 20:17.

[14:23]  ¹⁴⁹⁶ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ¹⁴⁹⁷ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ¹⁴⁹⁸ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ¹⁴⁹⁹ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ¹⁵⁰⁰ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ¹⁵⁰¹ tn Or “message.”

[14:25]  ¹⁵⁰² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ¹⁵⁰³ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ¹⁵⁰⁴ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ¹⁵⁰⁵ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹⁵⁰⁶ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ¹⁵⁰⁷ tn Or “announced.”

[14:27]  ¹⁵⁰⁸ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁵⁰⁹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ¹⁵¹⁰ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ¹⁵¹¹ tn Grk “no little (time)” (an idiom).

[15:1]  ¹⁵¹² sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹⁵¹³ 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.

[15:2]  ¹⁵¹⁴ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁵¹⁵ 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]  ¹⁵¹⁶ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁵¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁵¹⁸ 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.

[15:3]  ¹⁵¹⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁵²⁰ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁵²¹ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ¹⁵²² tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁵²³ tn Or “announced.”

[15:4]  ¹⁵²⁴ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ¹⁵²⁵ sn See the note on Pharisee in 5:34.

[15:5]  ¹⁵²⁶ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ¹⁵²⁷ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹⁵²⁸ tn Or “keep.”

[15:6]  ¹⁵²⁹ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ¹⁵³⁰ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁵³¹ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁵³² sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁵³³ tn Or “word.”

[15:7]  ¹⁵³⁴ tn Or “of the good news.”

[15:7]  ¹⁵³⁵ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ¹⁵³⁶ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁵³⁷ tn Or “has borne witness.”

[15:8]  ¹⁵³⁸ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ¹⁵³⁹ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹⁵⁴⁰ tn Or “purifying.”

[15:10]  ¹⁵⁴¹ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁵⁴² sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁵⁴³ tn Or “forefathers”; Grk “fathers.”

[15:11]  ¹⁵⁴⁴ tn Or “by.”

[15:11]  ¹⁵⁴⁵ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[15:12]  ¹⁵⁴⁶ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹⁵⁴⁷ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ¹⁵⁴⁸ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ¹⁵⁴⁹ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ¹⁵⁵⁰ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ¹⁵⁵¹ tn Or “reported,” “described.”

[15:14]  ¹⁵⁵² tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ¹⁵⁵³ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ¹⁵⁵⁴ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ¹⁵⁵⁵ tn Grk “And the.” 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.

[15:15]  ¹⁵⁵⁶ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ¹⁵⁵⁷ tn Grk “After these things.”

[15:16]  ¹⁵⁵⁸ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹⁵⁵⁹ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁵⁶⁰ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ¹⁵⁶¹ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹⁵⁶² tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁵⁶³ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ¹⁵⁶⁴ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁵⁶⁵ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ¹⁵⁶⁶ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ¹⁵⁶⁷ sn An allusion to Isa 45:21.

[15:19]  ¹⁵⁶⁸ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ¹⁵⁶⁹ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹⁵⁷⁰ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ¹⁵⁷¹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁵⁷² tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ¹⁵⁷³ tn Or “polluted.”

[15:20]  ¹⁵⁷⁴ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ¹⁵⁷⁵ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁵⁷⁶ 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]  ¹⁵⁷⁷ sn See the note on synagogue in 6:9.

[15:22]  ¹⁵⁷⁸ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ¹⁵⁷⁹ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁵⁸⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[15:23]  ¹⁵⁸¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹⁵⁸² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ¹⁵⁸³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁵⁸⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁵⁸⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁵⁸⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:24]  ¹⁵⁸⁷ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹⁵⁸⁸ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁵⁸⁹ tn Grk “souls.”

[15:24]  ¹⁵⁹⁰ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ¹⁵⁹¹ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ¹⁵⁹² tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ¹⁵⁹³ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁵⁹⁴ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ¹⁵⁹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ¹⁵⁹⁶ tn This verb has been translated as an epistolary aorist.

[15:27]  ¹⁵⁹⁷ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ¹⁵⁹⁸ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ¹⁵⁹⁹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ¹⁶⁰⁰ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ¹⁶⁰¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁶⁰² tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ¹⁶⁰³ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁶⁰⁴ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁶⁰⁵ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ¹⁶⁰⁶ tn Or “sent away.”

[15:30]  ¹⁶⁰⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹⁶⁰⁸ tn Or “congregation” (referring to the group of believers).

[15:31]  ¹⁶⁰⁹ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ¹⁶¹⁰ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ¹⁶¹¹ tn Or “at its encouraging message.”

[15:32]  ¹⁶¹² tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ¹⁶¹³ 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]  ¹⁶¹⁴ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ¹⁶¹⁵ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ¹⁶¹⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ¹⁶¹⁷ sn This is a parenthetical note by the author.

[15:35]  ¹⁶¹⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  ¹⁶¹⁹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ¹⁶²⁰ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ¹⁶²¹ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ¹⁶²² tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁶²³ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ¹⁶²⁴ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ¹⁶²⁵ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ¹⁶²⁶ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ¹⁶²⁷ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ¹⁶²⁸ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ¹⁶²⁹ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[15:41]  ¹⁶³⁰ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ¹⁶³¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹⁶³² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹⁶³³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ¹⁶³⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ¹⁶³⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ¹⁶³⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ¹⁶³⁷ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ¹⁶³⁸ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ¹⁶³⁹ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ¹⁶⁴⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹⁶⁴¹ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹⁶⁴² tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹⁶⁴³ tn Or “who lived in the area.”

[16:3]  ¹⁶⁴⁴ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:4]  ¹⁶⁴⁵ tn Or “cities.”

[16:4]  ¹⁶⁴⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁶⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁶⁴⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁶⁴⁹ tn Or “observe” or “follow.”

[16:5]  ¹⁶⁵⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ¹⁶⁵¹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ¹⁶⁵² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ¹⁶⁵³ tn Or “forbidden.”

[16:6]  ¹⁶⁵⁴ tn Or “word.”

[16:6]  ¹⁶⁵⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ¹⁶⁵⁶ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁶⁵⁷ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁶⁵⁸ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁶⁵⁹ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹⁶⁶⁰ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:8]  ¹⁶⁶¹ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ¹⁶⁶² sn Mysia was a province in northwest Asia Minor.

[16:8]  ¹⁶⁶³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ¹⁶⁶⁴ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:9]  ¹⁶⁶⁵ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹⁶⁶⁶ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹⁶⁶⁷ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹⁶⁶⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁶⁶⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹⁶⁷⁰ tn Grk “sought.”

[16:10]  ¹⁶⁷¹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁶⁷² tn Or “summoned.”

[16:11]  ¹⁶⁷³ 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]  ¹⁶⁷⁴ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ¹⁶⁷⁵ 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]  ¹⁶⁷⁶ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ¹⁶⁷⁷ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ¹⁶⁷⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ¹⁶⁷⁹ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ¹⁶⁸⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ¹⁶⁸¹ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ¹⁶⁸² tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹⁶⁸³ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁶⁸⁴ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹⁶⁸⁵ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ¹⁶⁸⁶ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ¹⁶⁸⁷ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ¹⁶⁸⁸ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ¹⁶⁸⁹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ¹⁶⁹⁰ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ¹⁶⁹¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁶⁹² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁶⁹³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁶⁹⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ¹⁶⁹⁵ tn Grk “Now 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.

[16:16]  ¹⁶⁹⁶ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ¹⁶⁹⁷ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ¹⁶⁹⁸ tn Or “masters.”

[16:16]  ¹⁶⁹⁹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ¹⁷⁰⁰ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ¹⁷⁰¹ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ¹⁷⁰² tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ¹⁷⁰³ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:18]  ¹⁷⁰⁴ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹⁷⁰⁵ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁷⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁷⁰⁷ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:19]  ¹⁷⁰⁸ tn Or “masters.”

[16:19]  ¹⁷⁰⁹ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ¹⁷¹⁰ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ¹⁷¹¹ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ¹⁷¹² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:20]  ¹⁷¹³ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ¹⁷¹⁴ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ¹⁷¹⁵ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ¹⁷¹⁶ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ¹⁷¹⁷ tn Or “acknowledge.”

[16:21]  ¹⁷¹⁸ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ¹⁷¹⁹ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ¹⁷²⁰ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹⁷²¹ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹⁷²² tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹⁷²³ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ¹⁷²⁴ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ¹⁷²⁵ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ¹⁷²⁶ tn Or “prison.”

[16:24]  ¹⁷²⁷ 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.

[16:25]  ¹⁷²⁸ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ¹⁷²⁹ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ¹⁷³⁰ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ¹⁷³¹ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is 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.

[16:27]  ¹⁷³² tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ¹⁷³³ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹⁷³⁴ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ¹⁷³⁵ tn Or “thought.”

[16:28]  ¹⁷³⁶ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ¹⁷³⁷ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ¹⁷³⁸ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ¹⁷³⁹ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[16:30]  ¹⁷⁴⁰ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. 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 conjunction “then” to indicate the logical sequence.

[16:30]  ¹⁷⁴¹ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ¹⁷⁴² tn Grk “said.”

[16:31]  ¹⁷⁴³ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹⁷⁴⁴ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹⁷⁴⁵ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹⁷⁴⁶ 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; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ¹⁷⁴⁷ tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:33]  ¹⁷⁴⁸ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁷⁴⁹ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁷⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁷⁵¹ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁷⁵² tn Or “immediately.”

[16:34]  ¹⁷⁵³ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁷⁵⁴ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁷⁵⁵ tn Or “he was overjoyed.”

[16:34]  ¹⁷⁵⁶ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁷⁵⁷ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[16:35]  ¹⁷⁵⁸ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ¹⁷⁵⁹ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ¹⁷⁶⁰ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[16:36]  ¹⁷⁶¹ 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]  ¹⁷⁶² 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]  ¹⁷⁶³ 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.

[16:37]  ¹⁷⁶⁴ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ¹⁷⁶⁵ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹⁷⁶⁶ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ¹⁷⁶⁷ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ¹⁷⁶⁸ tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[16:37]  ¹⁷⁶⁹ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁷⁷⁰ tn Grk “But they.”

[16:37]  ¹⁷⁷¹ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[16:38]  ¹⁷⁷² tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ¹⁷⁷³ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ¹⁷⁷⁴ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ¹⁷⁷⁵ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ¹⁷⁷⁶ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[16:40]  ¹⁷⁷⁷ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ¹⁷⁷⁸ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹⁷⁷⁹ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁷⁸⁰ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁷⁸¹ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹⁷⁸² sn See the note on synagogue in 6:9.

[17:2]  ¹⁷⁸³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁷⁸⁴ 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 17:2. 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.

[17:3]  ¹⁷⁸⁵ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹⁷⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁷⁸⁷ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁷⁸⁸ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁷⁸⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:4]  ¹⁷⁹⁰ tn Or “convinced.”

[17:4]  ¹⁷⁹¹ tn Or “a large crowd.”

[17:4]  ¹⁷⁹² tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹⁷⁹³ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ¹⁷⁹⁴ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁷⁹⁵ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁷⁹⁶ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁷⁹⁷ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ¹⁷⁹⁸ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ¹⁷⁹⁹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ¹⁸⁰⁰ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ¹⁸⁰¹ 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]  ¹⁸⁰² 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]  ¹⁸⁰³ 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]  ¹⁸⁰⁴ 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.

[17:7]  ¹⁸⁰⁵ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹⁸⁰⁶ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹⁸⁰⁷ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹⁸⁰⁸ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹⁸⁰⁹ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ¹⁸¹⁰ 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]  ¹⁸¹¹ 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.’”

[17:9]  ¹⁸¹² 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.

[17:9]  ¹⁸¹³ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ¹⁸¹⁴ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ¹⁸¹⁵ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹⁸¹⁶ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁸¹⁷ sn See the note on synagogue in 6:9.

[17:11]  ¹⁸¹⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ¹⁸¹⁹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ¹⁸²⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ¹⁸²¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹⁸²² tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ¹⁸²³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹⁸²⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ¹⁸²⁵ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ¹⁸²⁶ tn Or “respected.”

[17:13]  ¹⁸²⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁸²⁸ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁸²⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁸³⁰ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ¹⁸³¹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ¹⁸³² tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹⁸³³ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ¹⁸³⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹⁸³⁵ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ¹⁸³⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹⁸³⁷ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ¹⁸³⁸ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ¹⁸³⁹ 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]  ¹⁸⁴⁰ 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]  ¹⁸⁴¹ sn See the note on synagogue in 6:9.

[17:17]  ¹⁸⁴² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ¹⁸⁴³ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹⁸⁴⁴ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹⁸⁴⁵ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁸⁴⁶ tn Grk “saying.”

[17:18]  ¹⁸⁴⁷ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹⁸⁴⁸ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹⁸⁴⁹ sn This is a parenthetical note by the author.

[17:19]  ¹⁸⁵⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁸⁵¹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ¹⁸⁵² tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ¹⁸⁵³ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ¹⁸⁵⁴ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹⁸⁵⁵ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹⁸⁵⁶ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ¹⁸⁵⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁸⁵⁸ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁸⁵⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ¹⁸⁶⁰ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁸⁶¹ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁸⁶² tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ¹⁸⁶³ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁸⁶⁴ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹⁸⁶⁵ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:25]  ¹⁸⁶⁶ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁸⁶⁷ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ¹⁸⁶⁸ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ¹⁸⁶⁹ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ¹⁸⁷⁰ tn Grk “to live over all the face of the earth.”

[17:26]  ¹⁸⁷¹ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ¹⁸⁷² tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ¹⁸⁷³ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹⁸⁷⁴ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹⁸⁷⁵ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ¹⁸⁷⁶ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁸⁷⁷ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ¹⁸⁷⁸ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ¹⁸⁷⁹ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ¹⁸⁸⁰ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ¹⁸⁸¹ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ¹⁸⁸² tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ¹⁸⁸³ tn Or “has deliberately paid no attention to.”

[17:30]  ¹⁸⁸⁴ tn Or “times when people did not know.”

[17:30]  ¹⁸⁸⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹⁸⁸⁶ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ¹⁸⁸⁷ tn Or “fixed.”

[17:31]  ¹⁸⁸⁸ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁸⁸⁹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ¹⁸⁹⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ¹⁸⁹¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ¹⁸⁹² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ¹⁸⁹³ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ¹⁸⁹⁴ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹⁸⁹⁵ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹⁸⁹⁶ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹⁸⁹⁷ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹⁸⁹⁸ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.