Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹  in the name of Jesus Christ ²  for ³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁴ 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁵  when the day of Pentecost had come, they were all together in one place.

Kisah Para Rasul 12:1--13:52

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁶  laid hands on ⁷  some from the church to harm them. ⁸  12:2 He had James, the brother of John, executed with a sword. ⁹  12:3 When he saw that this pleased the Jews, ¹⁰  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹¹  12:4 When he had seized him, he put him in prison, handing him over to four squads ¹²  of soldiers to guard him. Herod ¹³  planned ¹⁴  to bring him out for public trial ¹⁵  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ¹⁶  praying to God for him. ¹⁷  12:6 On that very night before Herod was going to bring him out for trial, ¹⁸  Peter was sleeping between two soldiers, bound with two chains, while ¹⁹  guards in front of the door were keeping watch ²⁰  over the prison. 12:7 Suddenly ²¹  an angel of the Lord ²²  appeared, and a light shone in the prison cell. He struck ²³  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²⁴  wrists. ²⁵  12:8 The angel said to him, “Fasten your belt ²⁶  and put on your sandals.” Peter ²⁷  did so. Then the angel ²⁸  said to him, “Put on your cloak ²⁹  and follow me.” 12:9 Peter ³⁰  went out ³¹  and followed him; ³²  he did not realize that what was happening through the angel was real, ³³  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ³⁴  they came to the iron ³⁵  gate leading into the city. It ³⁶  opened for them by itself, ³⁷  and they went outside and walked down one narrow street, ³⁸  when at once the angel left him. 12:11 When ³⁹  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁴⁰  me from the hand ⁴¹  of Herod ⁴²  and from everything the Jewish people ⁴³  were expecting to happen.”

12:12 When Peter ⁴⁴  realized this, he went to the house of Mary, the mother of John Mark, ⁴⁵  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. ⁴⁶  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ⁴⁷  them ⁴⁸  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ⁴⁹  But she kept insisting that it was Peter, ⁵⁰  and they kept saying, ⁵¹  “It is his angel!” ⁵²  12:16 Now Peter continued knocking, and when they opened the door ⁵³  and saw him, they were greatly astonished. ⁵⁴  12:17 He motioned to them ⁵⁵  with his hand to be quiet and then related ⁵⁶  how the Lord had brought ⁵⁷  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ⁵⁸ 

12:18 At daybreak ⁵⁹  there was great consternation ⁶⁰  among the soldiers over what had become of Peter. 12:19 When Herod ⁶¹  had searched ⁶²  for him and did not find him, he questioned ⁶³  the guards and commanded that they be led away to execution. ⁶⁴  Then ⁶⁵  Herod ⁶⁶  went down from Judea to Caesarea ⁶⁷  and stayed there.

12:20 Now Herod ⁶⁸  was having an angry quarrel ⁶⁹  with the people of Tyre ⁷⁰  and Sidon. ⁷¹  So they joined together ⁷²  and presented themselves before him. And after convincing ⁷³  Blastus, the king’s personal assistant, ⁷⁴  to help them, ⁷⁵  they asked for peace, ⁷⁶  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ⁷⁷  put on his royal robes, ⁷⁸  sat down on the judgment seat, ⁷⁹  and made a speech ⁸⁰  to them. 12:22 But the crowd ⁸¹  began to shout, ⁸²  “The voice of a god, ⁸³  and not of a man!” 12:23 Immediately an angel of the Lord ⁸⁴  struck ⁸⁵  Herod ⁸⁶  down because he did not give the glory to God, and he was eaten by worms and died. ⁸⁷  12:24 But the word of God ⁸⁸  kept on increasing ⁸⁹  and multiplying.

12:25 So Barnabas and Saul returned to ⁹⁰  Jerusalem ⁹¹  when they had completed ⁹²  their mission, ⁹³  bringing along with them John Mark. ⁹⁴ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁹⁵  Barnabas, Simeon called Niger, ⁹⁶  Lucius the Cyrenian, ⁹⁷  Manaen (a close friend of Herod ⁹⁸  the tetrarch ⁹⁹  from childhood ¹⁰⁰ ) and Saul. 13:2 While they were serving ¹⁰¹  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁰²  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹⁰³  and ¹⁰⁴  prayed and placed their hands ¹⁰⁵  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹⁰⁶  sent out by the Holy Spirit, went down to Seleucia, ¹⁰⁷  and from there they sailed to Cyprus. ¹⁰⁸  13:5 When ¹⁰⁹  they arrived ¹¹⁰  in Salamis, ¹¹¹  they began to proclaim ¹¹²  the word of God in the Jewish synagogues. ¹¹³  (Now they also had John ¹¹⁴  as their assistant.) ¹¹⁵  13:6 When they had crossed over ¹¹⁶  the whole island as far as Paphos, ¹¹⁷  they found a magician, a Jewish false prophet named Bar-Jesus, ¹¹⁸  13:7 who was with the proconsul ¹¹⁹  Sergius Paulus, an intelligent man. The proconsul ¹²⁰  summoned ¹²¹  Barnabas and Saul and wanted to hear ¹²²  the word of God. 13:8 But the magician Elymas ¹²³  (for that is the way his name is translated) ¹²⁴  opposed them, trying to turn the proconsul ¹²⁵  away from the faith. 13:9 But Saul (also known as Paul), ¹²⁶  filled with the Holy Spirit, ¹²⁷  stared straight ¹²⁸  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ¹²⁹  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹³⁰  13:11 Now ¹³¹  look, the hand of the Lord is against ¹³²  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹³³  and darkness came over ¹³⁴  him, and he went around seeking people ¹³⁵  to lead him by the hand. 13:12 Then when the proconsul ¹³⁶  saw what had happened, he believed, ¹³⁷  because he was greatly astounded ¹³⁸  at the teaching about ¹³⁹  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹⁴⁰  from Paphos ¹⁴¹  and came to Perga ¹⁴²  in Pamphylia, ¹⁴³  but John ¹⁴⁴  left them and returned to Jerusalem. ¹⁴⁵  13:14 Moving on from ¹⁴⁶  Perga, ¹⁴⁷  they arrived at Pisidian Antioch, ¹⁴⁸  and on the Sabbath day they went into ¹⁴⁹  the synagogue ¹⁵⁰  and sat down. 13:15 After the reading from the law and the prophets, ¹⁵¹  the leaders of the synagogue ¹⁵²  sent them a message, ¹⁵³  saying, “Brothers, ¹⁵⁴  if you have any message ¹⁵⁵  of exhortation ¹⁵⁶  for the people, speak it.” ¹⁵⁷  13:16 So Paul stood up, ¹⁵⁸  gestured ¹⁵⁹  with his hand and said,

“Men of Israel, ¹⁶⁰  and you Gentiles who fear God, ¹⁶¹  listen: 13:17 The God of this people Israel ¹⁶²  chose our ancestors ¹⁶³  and made the people great ¹⁶⁴  during their stay as foreigners ¹⁶⁵  in the country ¹⁶⁶  of Egypt, and with uplifted arm ¹⁶⁷  he led them out of it. 13:18 For ¹⁶⁸  a period of about forty years he put up with ¹⁶⁹  them in the wilderness. ¹⁷⁰  13:19 After ¹⁷¹  he had destroyed ¹⁷²  seven nations ¹⁷³  in the land of Canaan, he gave his people their land as an inheritance. ¹⁷⁴  13:20 All this took ¹⁷⁵  about four hundred fifty years. After this ¹⁷⁶  he gave them judges until the time of ¹⁷⁷  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 ¹⁷⁸  forty years. 13:22 After removing him, God ¹⁷⁹  raised up ¹⁸⁰  David their king. He testified about him: ¹⁸¹  ‘I have found David ¹⁸²  the son of Jesse to be a man after my heart, ¹⁸³  who will accomplish everything I want him to do.’ ¹⁸⁴  13:23 From the descendants ¹⁸⁵  of this man ¹⁸⁶  God brought to Israel a Savior, Jesus, just as he promised. ¹⁸⁷  13:24 Before ¹⁸⁸  Jesus ¹⁸⁹  arrived, John ¹⁹⁰  had proclaimed a baptism for repentance ¹⁹¹  to all the people of Israel. 13:25 But while John was completing his mission, ¹⁹²  he said repeatedly, ¹⁹³  ‘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!’ ¹⁹⁴  13:26 Brothers, ¹⁹⁵  descendants ¹⁹⁶  of Abraham’s family, ¹⁹⁷  and those Gentiles among you who fear God, ¹⁹⁸  the message ¹⁹⁹  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁰⁰  him, ²⁰¹  and they fulfilled the sayings ²⁰²  of the prophets that are read every Sabbath by condemning ²⁰³  him. ²⁰⁴  13:28 Though ²⁰⁵  they found ²⁰⁶  no basis ²⁰⁷  for a death sentence, ²⁰⁸  they asked Pilate to have him executed. 13:29 When they had accomplished ²⁰⁹  everything that was written ²¹⁰  about him, they took him down ²¹¹  from the cross ²¹²  and placed him ²¹³  in a tomb. 13:30 But God raised ²¹⁴  him from the dead, 13:31 and ²¹⁵  for many days he appeared to those who had accompanied ²¹⁶  him from Galilee to Jerusalem. These ²¹⁷  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ²¹⁸  13:33 that this promise ²¹⁹  God has fulfilled to us, their children, by raising ²²⁰  Jesus, as also it is written in the second psalm, ‘You are my Son; ²²¹  today I have fathered you.’ ²²²  13:34 But regarding the fact that he has raised Jesus ²²³  from the dead, never ²²⁴  again to be ²²⁵  in a state of decay, God ²²⁶  has spoken in this way: ‘I will give you ²²⁷  the holy and trustworthy promises ²²⁸  made to David.’ ²²⁹  13:35 Therefore he also says in another psalm, ²³⁰  ‘You will not permit your Holy One ²³¹  to experience ²³²  decay.’ ²³³  13:36 For David, after he had served ²³⁴  God’s purpose in his own generation, died, ²³⁵  was buried with his ancestors, ²³⁶  and experienced ²³⁷  decay, 13:37 but the one ²³⁸  whom God raised up did not experience ²³⁹  decay. 13:38 Therefore let it be known to you, brothers, that through this one ²⁴⁰  forgiveness of sins is proclaimed to you, 13:39 and by this one ²⁴¹  everyone who believes is justified ²⁴²  from everything from which the law of Moses could not justify ²⁴³  you. ²⁴⁴  13:40 Watch out, ²⁴⁵  then, that what is spoken about by ²⁴⁶  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ²⁴⁷ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ²⁴⁸ 

13:42 As Paul and Barnabas ²⁴⁹  were going out, ²⁵⁰  the people ²⁵¹  were urging ²⁵²  them to speak about these things ²⁵³  on the next Sabbath. 13:43 When the meeting of the synagogue ²⁵⁴  had broken up, ²⁵⁵  many of the Jews and God-fearing proselytes ²⁵⁶  followed Paul and Barnabas, who were speaking with them and were persuading ²⁵⁷  them ²⁵⁸  to continue ²⁵⁹  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ²⁶⁰  13:45 But when the Jews saw the crowds, they were filled with jealousy, ²⁶¹  and they began to contradict ²⁶²  what Paul was saying ²⁶³  by reviling him. ²⁶⁴  13:46 Both Paul and Barnabas replied courageously, ²⁶⁵  “It was necessary to speak the word of God ²⁶⁶  to you first. Since you reject it and do not consider yourselves worthy ²⁶⁷  of eternal life, we ²⁶⁸  are turning to the Gentiles. ²⁶⁹  13:47 For this ²⁷⁰  is what the Lord has commanded us: ‘I have appointed ²⁷¹  you to be a light ²⁷²  for the Gentiles, to bring salvation ²⁷³  to the ends of the earth.’” ²⁷⁴  13:48 When the Gentiles heard this, they began to rejoice ²⁷⁵  and praise ²⁷⁶  the word of the Lord, and all who had been appointed for eternal life ²⁷⁷  believed. 13:49 So the word of the Lord was spreading ²⁷⁸  through the entire region. 13:50 But the Jews incited ²⁷⁹  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 ²⁸⁰  of their region. 13:51 So after they shook ²⁸¹  the dust off their feet ²⁸²  in protest against them, they went to Iconium. ²⁸³  13:52 And the disciples were filled with joy ²⁸⁴  and with the Holy Spirit.

Kisah Para Rasul 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ²⁸⁵  the former ²⁸⁶  account, ²⁸⁷  Theophilus, ²⁸⁸  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ²⁸⁹  after he had given orders ²⁹⁰  by ²⁹¹  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ²⁹²  also, after his suffering, ²⁹³  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ²⁹⁴  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ²⁹⁵  he declared, ²⁹⁶  “Do not leave Jerusalem, ²⁹⁷  but wait there ²⁹⁸  for what my ²⁹⁹  Father promised, ³⁰⁰  which you heard about from me. ³⁰¹  1:5 For ³⁰²  John baptized with water, but you ³⁰³  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, ³⁰⁴  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ³⁰⁵  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 ³⁰⁶  of the earth.” 1:9 After ³⁰⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ³⁰⁸  they were still staring into the sky while he was going, suddenly ³⁰⁹  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³¹⁰  looking up into the sky? This same Jesus who has been taken up from you into heaven ³¹¹  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 ³¹²  from the mountain ³¹³  called the Mount of Olives ³¹⁴  (which is near Jerusalem, a Sabbath day’s journey ³¹⁵  away). 1:13 When ³¹⁶  they had entered Jerusalem, ³¹⁷  they went to the upstairs room where they were staying. Peter ³¹⁸  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. ³¹⁹  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. ³²⁰  1:15 In those days ³²¹  Peter stood up among the believers ³²²  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³²³  the scripture had to be fulfilled that the Holy Spirit foretold through ³²⁴  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.” ³²⁵  1:18 (Now this man Judas ³²⁶  acquired a field with the reward of his unjust deed, ³²⁷  and falling headfirst ³²⁸  he burst open in the middle and all his intestines ³²⁹  gushed out. 1:19 This ³³⁰  became known to all who lived in Jerusalem, so that in their own language ³³¹  they called that field ³³²  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ³³³  and let there be no one to live in it,’ ³³⁴  and ‘Let another take his position of responsibility.’ ³³⁵  1:21 Thus one of the men ³³⁶  who have accompanied us during all the time the Lord Jesus associated with ³³⁷  us, 1:22 beginning from his baptism by John until the day he ³³⁸  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ³³⁹  proposed two candidates: ³⁴⁰  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ³⁴¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ³⁴²  of this service ³⁴³  and apostleship from which Judas turned aside ³⁴⁴  to go to his own place.” ³⁴⁵  1:26 Then ³⁴⁶  they cast lots for them, and the one chosen was Matthias; ³⁴⁷  so he was counted with the eleven apostles. ³⁴⁸ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ³⁴⁹  the former ³⁵⁰  account, ³⁵¹  Theophilus, ³⁵²  about all that Jesus began to do and teach

Kisah Para Rasul 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ³⁵³  the former ³⁵⁴  account, ³⁵⁵  Theophilus, ³⁵⁶  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ³⁵⁷  after he had given orders ³⁵⁸  by ³⁵⁹  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ³⁶⁰  also, after his suffering, ³⁶¹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³⁶²  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ³⁶³  he declared, ³⁶⁴  “Do not leave Jerusalem, ³⁶⁵  but wait there ³⁶⁶  for what my ³⁶⁷  Father promised, ³⁶⁸  which you heard about from me. ³⁶⁹  1:5 For ³⁷⁰  John baptized with water, but you ³⁷¹  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, ³⁷²  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ³⁷³  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 ³⁷⁴  of the earth.” 1:9 After ³⁷⁵  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ³⁷⁶  they were still staring into the sky while he was going, suddenly ³⁷⁷  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³⁷⁸  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁷⁹  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 ³⁸⁰  from the mountain ³⁸¹  called the Mount of Olives ³⁸²  (which is near Jerusalem, a Sabbath day’s journey ³⁸³  away). 1:13 When ³⁸⁴  they had entered Jerusalem, ³⁸⁵  they went to the upstairs room where they were staying. Peter ³⁸⁶  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. ³⁸⁷  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. ³⁸⁸  1:15 In those days ³⁸⁹  Peter stood up among the believers ³⁹⁰  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³⁹¹  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁹²  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.” ³⁹³  1:18 (Now this man Judas ³⁹⁴  acquired a field with the reward of his unjust deed, ³⁹⁵  and falling headfirst ³⁹⁶  he burst open in the middle and all his intestines ³⁹⁷  gushed out. 1:19 This ³⁹⁸  became known to all who lived in Jerusalem, so that in their own language ³⁹⁹  they called that field ⁴⁰⁰  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁰¹  and let there be no one to live in it,’ ⁴⁰²  and ‘Let another take his position of responsibility.’ ⁴⁰³  1:21 Thus one of the men ⁴⁰⁴  who have accompanied us during all the time the Lord Jesus associated with ⁴⁰⁵  us, 1:22 beginning from his baptism by John until the day he ⁴⁰⁶  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁴⁰⁷  proposed two candidates: ⁴⁰⁸  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁴⁰⁹  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁴¹⁰  of this service ⁴¹¹  and apostleship from which Judas turned aside ⁴¹²  to go to his own place.” ⁴¹³  1:26 Then ⁴¹⁴  they cast lots for them, and the one chosen was Matthias; ⁴¹⁵  so he was counted with the eleven apostles. ⁴¹⁶ 

Kisah Para Rasul 15:1-41

The Jerusalem Council

15:1 Now some men came down from Judea ⁴¹⁷  and began to teach the brothers, “Unless you are circumcised ⁴¹⁸  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ⁴¹⁹  with them, the church ⁴²⁰  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴²¹  the apostles and elders in Jerusalem ⁴²²  about this point of disagreement. ⁴²³  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁴²⁴  and Samaria, they were relating at length ⁴²⁵  the conversion of the Gentiles and bringing great joy ⁴²⁶  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ⁴²⁷  by the church and the apostles and the elders, and they reported ⁴²⁸  all the things God had done with them. ⁴²⁹  15:5 But some from the religious party of the Pharisees ⁴³⁰  who had believed stood up and said, “It is necessary ⁴³¹  to circumcise the Gentiles ⁴³²  and to order them to observe ⁴³³  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ⁴³⁴  about this matter. 15:7 After there had been much debate, ⁴³⁵  Peter stood up and said to them, “Brothers, you know that some time ago ⁴³⁶  God chose ⁴³⁷  me to preach to the Gentiles so they would hear the message ⁴³⁸  of the gospel ⁴³⁹  and believe. ⁴⁴⁰  15:8 And God, who knows the heart, ⁴⁴¹  has testified ⁴⁴²  to them by giving them the Holy Spirit just as he did to us, ⁴⁴³  15:9 and he made no distinction ⁴⁴⁴  between them and us, cleansing ⁴⁴⁵  their hearts by faith. 15:10 So now why are you putting God to the test ⁴⁴⁶  by placing on the neck of the disciples a yoke ⁴⁴⁷  that neither our ancestors ⁴⁴⁸  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ⁴⁴⁹  the grace of the Lord Jesus, in the same way as they are.” ⁴⁵⁰ 

15:12 The whole group kept quiet ⁴⁵¹  and listened to Barnabas and Paul while they explained all the miraculous signs ⁴⁵²  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ⁴⁵³  James replied, ⁴⁵⁴  “Brothers, listen to me. 15:14 Simeon ⁴⁵⁵  has explained ⁴⁵⁶  how God first concerned himself ⁴⁵⁷  to select ⁴⁵⁸  from among the Gentiles ⁴⁵⁹  a people for his name. 15:15 The ⁴⁶⁰  words of the prophets agree ⁴⁶¹  with this, as it is written,

15:16 ‘After this ⁴⁶²  I ⁴⁶³  will return,

and I will rebuild the fallen tent ⁴⁶⁴  of David;

I will rebuild its ruins and restore ⁴⁶⁵  it,

15:17 so that the rest of humanity ⁴⁶⁶  may seek the Lord,

namely, ⁴⁶⁷  all the Gentiles ⁴⁶⁸  I have called to be my own,’ ⁴⁶⁹  says the Lord, ⁴⁷⁰  who makes these things 15:18 known ⁴⁷¹  from long ago. ⁴⁷² 

15:19 “Therefore I conclude ⁴⁷³  that we should not cause extra difficulty ⁴⁷⁴  for those among the Gentiles ⁴⁷⁵  who are turning to God, 15:20 but that we should write them a letter ⁴⁷⁶  telling them to abstain ⁴⁷⁷  from things defiled ⁴⁷⁸  by idols and from sexual immorality and from what has been strangled ⁴⁷⁹  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ⁴⁸⁰  because he is read aloud ⁴⁸¹  in the synagogues ⁴⁸²  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ⁴⁸³  to send men chosen from among them, Judas called Barsabbas and Silas, ⁴⁸⁴  leaders among the brothers, to Antioch ⁴⁸⁵  with Paul and Barnabas. 15:23 They sent this letter with them: ⁴⁸⁶ 

From the apostles ⁴⁸⁷  and elders, your brothers, ⁴⁸⁸  to the Gentile brothers and sisters ⁴⁸⁹  in Antioch, ⁴⁹⁰  Syria, ⁴⁹¹  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 ⁴⁹²  you, upsetting ⁴⁹³  your minds ⁴⁹⁴  by what they said, ⁴⁹⁵  15:25 we have unanimously ⁴⁹⁶  decided ⁴⁹⁷  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ⁴⁹⁸  have risked their lives ⁴⁹⁹  for the name of our Lord Jesus Christ. ⁵⁰⁰  15:27 Therefore we are sending ⁵⁰¹  Judas and Silas ⁵⁰²  who will tell you these things themselves in person. ⁵⁰³  15:28 For it seemed best to the Holy Spirit and to us ⁵⁰⁴  not to place any greater burden on you than these necessary rules: ⁵⁰⁵  15:29 that you abstain from meat that has been sacrificed to idols ⁵⁰⁶  and from blood and from what has been strangled ⁵⁰⁷  and from sexual immorality. ⁵⁰⁸  If you keep yourselves from doing these things, ⁵⁰⁹  you will do well. Farewell. ⁵¹⁰ 

15:30 So when they were dismissed, ⁵¹¹  they went down to Antioch, ⁵¹²  and after gathering the entire group ⁵¹³  together, they delivered the letter. 15:31 When they read it aloud, ⁵¹⁴  the people ⁵¹⁵  rejoiced at its encouragement. ⁵¹⁶  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ⁵¹⁷  15:33 After ⁵¹⁸  they had spent some time there, ⁵¹⁹  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ⁵²⁰  15:35 But Paul and Barnabas remained in Antioch, ⁵²¹  teaching and proclaiming (along with many others) ⁵²²  the word of the Lord. ⁵²³ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁵²⁴  and visit the brothers in every town where we proclaimed the word of the Lord ⁵²⁵  to see how they are doing.” ⁵²⁶  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ⁵²⁷  that they should not take along this one who had left them in Pamphylia ⁵²⁸  and had not accompanied them in the work. 15:39 They had ⁵²⁹  a sharp disagreement, ⁵³⁰  so that they parted company. Barnabas took along ⁵³¹  Mark and sailed away to Cyprus, ⁵³²  15:40 but Paul chose Silas and set out, commended ⁵³³  to the grace of the Lord by the brothers and sisters. ⁵³⁴  15:41 He passed through Syria and Cilicia, strengthening ⁵³⁵  the churches.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵³⁶  the former ⁵³⁷  account, ⁵³⁸  Theophilus, ⁵³⁹  about all that Jesus began to do and teach

Kisah Para Rasul 5:1-42

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 ⁵⁴⁰  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁵⁴¹  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ⁵⁴²  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁵⁴³  the land? 5:4 Before it was sold, ⁵⁴⁴  did it not ⁵⁴⁵  belong to you? And when it was sold, was the money ⁵⁴⁶  not at your disposal? How have you thought up this deed in your heart? ⁵⁴⁷  You have not lied to people ⁵⁴⁸  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁵⁴⁹  all who heard about it. 5:6 So the young men came, ⁵⁵⁰  wrapped him up, ⁵⁵¹  carried him out, and buried ⁵⁵²  him. 5:7 After an interval of about three hours, ⁵⁵³  his wife came in, but she did not know ⁵⁵⁴  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ⁵⁵⁵  paid this amount ⁵⁵⁶  for the land?” Sapphira ⁵⁵⁷  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 ⁵⁵⁸  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 ⁵⁵⁹  fear gripped ⁵⁶⁰  the whole church ⁵⁶¹  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁵⁶²  and wonders came about among the people through the hands of the apostles. By ⁵⁶³  common consent ⁵⁶⁴  they were all meeting together in Solomon’s Portico. ⁵⁶⁵  5:13 None of the rest dared to join them, ⁵⁶⁶  but the people held them in high honor. ⁵⁶⁷  5:14 More and more believers in the Lord were added to their number, ⁵⁶⁸  crowds of both men and women. 5:15 Thus ⁵⁶⁹  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 ⁵⁷⁰  also came together, bringing the sick and those troubled by unclean spirits. ⁵⁷¹  They ⁵⁷²  were all ⁵⁷³  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 ⁵⁷⁴ ), ⁵⁷⁵  and they were filled with jealousy. ⁵⁷⁶  5:18 They ⁵⁷⁷  laid hands on ⁵⁷⁸  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ⁵⁷⁹  opened ⁵⁸⁰  the doors of the prison, ⁵⁸¹  led them out, ⁵⁸²  and said, 5:20 “Go and stand in the temple courts ⁵⁸³  and proclaim ⁵⁸⁴  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ⁵⁸⁵  at daybreak and began teaching. ⁵⁸⁶ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁵⁸⁷  – that is, the whole high council ⁵⁸⁸  of the Israelites ⁵⁸⁹  – and sent to the jail to have the apostles ⁵⁹⁰  brought before them. ⁵⁹¹  5:22 But the officers ⁵⁹²  who came for them ⁵⁹³  did not find them in the prison, so they returned and reported, ⁵⁹⁴  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ⁵⁹⁵  we found no one inside.” 5:24 Now when the commander ⁵⁹⁶  of the temple guard ⁵⁹⁷  and the chief priests heard this report, ⁵⁹⁸  they were greatly puzzled concerning it, ⁵⁹⁹  wondering what this could ⁶⁰⁰  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁶⁰¹  and teaching ⁶⁰²  the people!” 5:26 Then the commander ⁶⁰³  of the temple guard ⁶⁰⁴  went with the officers ⁶⁰⁵  and brought the apostles ⁶⁰⁶  without the use of force ⁶⁰⁷  (for they were afraid of being stoned by the people). ⁶⁰⁸ 

5:27 When they had brought them, they stood them before the council, ⁶⁰⁹  and the high priest questioned ⁶¹⁰  them, 5:28 saying, “We gave ⁶¹¹  you strict orders ⁶¹²  not to teach in this name. ⁶¹³  Look, ⁶¹⁴  you have filled Jerusalem ⁶¹⁵  with your teaching, and you intend to bring this man’s blood ⁶¹⁶  on us!” 5:29 But Peter and the apostles replied, ⁶¹⁷  “We must obey ⁶¹⁸  God rather than people. ⁶¹⁹  5:30 The God of our forefathers ⁶²⁰  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁶²¹  5:31 God exalted him ⁶²²  to his right hand as Leader ⁶²³  and Savior, to give repentance to Israel and forgiveness of sins. ⁶²⁴  5:32 And we are witnesses of these events, ⁶²⁵  and so is the Holy Spirit whom God has given to those who obey ⁶²⁶  him.”

5:33 Now when they heard this, they became furious ⁶²⁷  and wanted to execute them. ⁶²⁸  5:34 But a Pharisee ⁶²⁹  whose name was Gamaliel, ⁶³⁰  a teacher of the law who was respected by all the people, stood up ⁶³¹  in the council ⁶³²  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁶³³  “Men of Israel, ⁶³⁴  pay close attention to ⁶³⁵  what you are about to do to these men. 5:36 For some time ago ⁶³⁶  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁶³⁷  was killed, and all who followed him were dispersed and nothing came of it. ⁶³⁸  5:37 After him Judas the Galilean arose in the days of the census, ⁶³⁹  and incited people to follow him in revolt. ⁶⁴⁰  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, ⁶⁴¹  it will come to nothing, ⁶⁴²  5:39 but if ⁶⁴³  it is from God, you will not be able to stop them, or you may even be found ⁶⁴⁴  fighting against God.” He convinced them, ⁶⁴⁵  5:40 and they summoned the apostles and had them beaten. ⁶⁴⁶  Then ⁶⁴⁷  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 ⁶⁴⁸  to suffer dishonor for the sake of the name. ⁶⁴⁹  5:42 And every day both in the temple courts ⁶⁵⁰  and from house to house, they did not stop teaching and proclaiming the good news ⁶⁵¹  that Jesus was the Christ. ⁶⁵² 

[2:38]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:1]  ⁵ 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.

[12:1]  ⁶ 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]  ⁷ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁸ tn Or “to cause them injury.”

[12:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn This is a parenthetical note by the author.

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

[12:4]  ¹³ 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]  ¹⁴ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁵ 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]  ¹⁶ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹⁷ 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]  ¹⁸ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁹ 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]  ²⁰ tn Or “were guarding.”

[12:7]  ²¹ 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]  ²² tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²³ 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]  ²⁴ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²⁵ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ²⁶ 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]  ²⁷ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁹ tn Or “outer garment.”

[12:9]  ³⁰ tn Grk “And going out he followed.”

[12:9]  ³¹ 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]  ³² 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]  ³³ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ³⁴ tn Or perhaps, “guard posts.”

[12:10]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ³⁸ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ³⁹ 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]  ⁴⁰ tn Or “delivered.”

[12:11]  ⁴¹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁴² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁴³ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ⁴⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁴⁵ 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]  ⁴⁶ tn Or “responded.”

[12:14]  ⁴⁷ tn Or “informed.”

[12:14]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Or “led.”

[12:17]  ⁵⁸ 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]  ⁵⁹ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ⁶⁰ 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]  ⁶¹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

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

[12:19]  ⁶³ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ⁶⁴ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁶⁵ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁶⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

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

[12:19]  ⁶⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[12:20]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Or “with one accord.”

[12:20]  ⁷³ tn Or “persuading.”

[12:20]  ⁷⁴ 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]  ⁷⁵ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Or “delivered a public address.”

[12:22]  ⁸¹ 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]  ⁸² 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]  ⁸³ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ⁸⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁸⁵ 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]  ⁸⁶ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁸⁷ 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]  ⁸⁸ sn A metonymy for the number of adherents to God’s word.

[12:24]  ⁸⁹ tn Or “spreading.”

[12:25]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Grk “fulfilled.”

[12:25]  ⁹³ tn Grk “ministry” or “service.”

[12:25]  ⁹⁴ tn Grk “John who was also called Mark.”

[13:1]  ⁹⁵ 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]  ⁹⁶ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁹⁷ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn Or “Appoint.”

[13:3]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹⁰⁷ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹⁰⁸ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹⁰⁹ 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]  ¹¹⁰ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹¹¹ 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]  ¹¹² tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹¹³ sn See the note on synagogue in 6:9.

[13:5]  ¹¹⁴ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹¹⁵ 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]  ¹¹⁶ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹¹⁷ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹¹⁸ 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]  ¹¹⁹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹²⁰ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹²¹ 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]  ¹²² 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]  ¹²³ 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]  ¹²⁴ sn A parenthetical note by the author.

[13:8]  ¹²⁵ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ¹²⁶ sn A parenthetical note by the author.

[13:9]  ¹²⁷ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹²⁸ tn Or “gazed intently.”

[13:10]  ¹²⁹ tn Or “unscrupulousness.”

[13:10]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² tn Grk “upon,” but in a negative sense.

[13:11]  ¹³³ 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]  ¹³⁴ tn Grk “fell on.”

[13:11]  ¹³⁵ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ¹³⁶ sn See the note on proconsul in v. 8.

[13:12]  ¹³⁷ 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]  ¹³⁸ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹⁴² 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]  ¹⁴³ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹⁴⁴ sn That is, John Mark.

[13:13]  ¹⁴⁵ 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]  ¹⁴⁶ tn Or “Passing by.”

[13:14]  ¹⁴⁷ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ sn See the note on synagogue in 6:9.

[13:15]  ¹⁵¹ 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]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁵⁵ tn Or “word.”

[13:15]  ¹⁵⁶ tn Or “encouragement.”

[13:15]  ¹⁵⁷ tn Or “give it.”

[13:16]  ¹⁵⁸ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁵⁹ tn Or “motioned.”

[13:16]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² tn Or “people of Israel.”

[13:17]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn Or “as resident aliens.”

[13:17]  ¹⁶⁶ tn Or “land.”

[13:17]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ¹⁷⁰ tn Or “desert.”

[13:19]  ¹⁷¹ 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]  ¹⁷² tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ¹⁷³ sn Seven nations. See Deut 7:1.

[13:19]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹⁷⁸ 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]  ¹⁷⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁸⁰ 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]  ¹⁸¹ 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]  ¹⁸² sn A quotation from Ps 89:20.

[13:22]  ¹⁸³ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁸⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹⁸⁵ 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]  ¹⁸⁶ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ sn John refers here to John the Baptist.

[13:24]  ¹⁹¹ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹⁹² tn Or “task.”

[13:25]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁹⁶ tn Grk “sons”

[13:26]  ¹⁹⁷ tn Or “race.”

[13:26]  ¹⁹⁸ 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]  ¹⁹⁹ tn Grk “word.”

[13:27]  ²⁰⁰ 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]  ²⁰¹ tn Grk “this one.”

[13:27]  ²⁰² 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]  ²⁰³ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ²⁰⁷ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ²⁰⁸ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ²⁰⁹ tn Or “carried out.”

[13:29]  ²¹⁰ sn That is, everything that was written in OT scripture.

[13:29]  ²¹¹ 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]  ²¹² tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ²¹³ 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]  ²¹⁴ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ²¹⁵ 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]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ²¹⁹ 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]  ²²⁰ 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]  ²²¹ 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]  ²²² 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]  ²²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²²⁴ 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]  ²²⁵ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ²²⁷ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ²²⁸ 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]  ²²⁹ 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]  ²³⁰ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ²³¹ 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]  ²³² 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]  ²³³ sn A quotation from Ps 16:10.

[13:36]  ²³⁴ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ²³⁵ 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]  ²³⁶ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ²³⁷ 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]  ²³⁸ sn The one whom God raised up refers to Jesus.

[13:37]  ²³⁹ 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]  ²⁴⁰ 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]  ²⁴¹ sn This one refers here to Jesus.

[13:39]  ²⁴² 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]  ²⁴³ tn Or “could not free.”

[13:39]  ²⁴⁴ 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]  ²⁴⁵ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ²⁴⁶ tn Or “in.”

[13:41]  ²⁴⁷ tn Or “and die!”

[13:41]  ²⁴⁸ 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]  ²⁴⁹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ²⁵⁰ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ²⁵¹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ²⁵² tn Or “begging,” “inviting.”

[13:42]  ²⁵³ tn Or “matters.”

[13:43]  ²⁵⁴ sn See the note on synagogue in 6:9.

[13:43]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ²⁵⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ²⁵⁹ 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]  ²⁶⁰ 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]  ²⁶¹ 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]  ²⁶² 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]  ²⁶³ 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]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ 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]  ²⁶⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ²⁶⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁶⁹ 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]  ²⁷⁰ 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]  ²⁷¹ 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]  ²⁷² 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]  ²⁷³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ²⁷⁴ 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]  ²⁷⁵ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁷⁶ 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]  ²⁷⁷ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ²⁷⁸ 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]  ²⁷⁹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²⁸⁰ 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]  ²⁸¹ 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]  ²⁸² 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]  ²⁸³ 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]  ²⁸⁴ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[1:1]  ²⁸⁵ tn Or “produced,” Grk “made.”

[1:1]  ²⁸⁶ 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]  ²⁸⁷ 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]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹⁰ 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]  ²⁹¹ tn Or “through.”

[1:3]  ²⁹² tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ²⁹³ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ 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]  ²⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²⁹⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁹⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ³⁰⁰ 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]  ³⁰¹ 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]  ³⁰² 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]  ³⁰³ tn The pronoun is plural in Greek.

[1:6]  ³⁰⁴ 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]  ³⁰⁵ tn Grk “It is not for you to know.”

[1:8]  ³⁰⁶ tn Or “to the ends.”

[1:9]  ³⁰⁷ 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]  ³⁰⁸ 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]  ³⁰⁹ tn Grk “behold.”

[1:11]  ³¹⁰ 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]  ³¹¹ 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]  ³¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³¹³ 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]  ³¹⁴ 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]  ³¹⁵ 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]  ³¹⁶ 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]  ³¹⁷ 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]  ³¹⁸ 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]  ³¹⁹ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³²⁰ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³²¹ 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]  ³²² 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]  ³²³ 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]  ³²⁴ tn Grk “foretold by the mouth of.”

[1:17]  ³²⁵ 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]  ³²⁶ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³²⁷ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³²⁸ tn Traditionally, “falling headlong.”

[1:18]  ³²⁹ tn Or “all his bowels.”

[1:19]  ³³⁰ 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]  ³³¹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³³² 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]  ³³³ tn Or “uninhabited” or “empty.”

[1:20]  ³³⁴ sn A quotation from Ps 69:25.

[1:20]  ³³⁵ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ³³⁶ 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]  ³³⁷ 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]  ³³⁸ tn Here the pronoun “he” refers to Jesus.

[1:23]  ³³⁹ 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]  ³⁴⁰ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ³⁴¹ 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]  ³⁴² tn Grk “to take the place.”

[1:25]  ³⁴³ tn Or “of this ministry.”

[1:25]  ³⁴⁴ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³⁴⁵ 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]  ³⁴⁶ 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]  ³⁴⁷ tn Grk “and the lot fell on Matthias.”

[1:26]  ³⁴⁸ tn Or “he was counted as one of the apostles along with the eleven.”

[1:1]  ³⁴⁹ tn Or “produced,” Grk “made.”

[1:1]  ³⁵⁰ 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]  ³⁵¹ 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]  ³⁵² 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).

[1:1]  ³⁵³ tn Or “produced,” Grk “made.”

[1:1]  ³⁵⁴ 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]  ³⁵⁵ 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]  ³⁵⁶ 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]  ³⁵⁷ 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]  ³⁵⁸ 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]  ³⁵⁹ tn Or “through.”

[1:3]  ³⁶⁰ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ³⁶¹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³⁶² 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]  ³⁶³ 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]  ³⁶⁴ 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]  ³⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³⁶⁶ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ³⁶⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ³⁶⁸ 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]  ³⁶⁹ 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]  ³⁷⁰ 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]  ³⁷¹ tn The pronoun is plural in Greek.

[1:6]  ³⁷² 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]  ³⁷³ tn Grk “It is not for you to know.”

[1:8]  ³⁷⁴ tn Or “to the ends.”

[1:9]  ³⁷⁵ 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]  ³⁷⁶ 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]  ³⁷⁷ tn Grk “behold.”

[1:11]  ³⁷⁸ 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]  ³⁷⁹ 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]  ³⁸⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁸¹ 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]  ³⁸² 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]  ³⁸³ 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]  ³⁸⁴ 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]  ³⁸⁵ 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]  ³⁸⁶ 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]  ³⁸⁷ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁸⁸ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³⁸⁹ 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]  ³⁹⁰ 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]  ³⁹¹ 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]  ³⁹² tn Grk “foretold by the mouth of.”

[1:17]  ³⁹³ 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]  ³⁹⁴ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³⁹⁵ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³⁹⁶ tn Traditionally, “falling headlong.”

[1:18]  ³⁹⁷ tn Or “all his bowels.”

[1:19]  ³⁹⁸ 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]  ³⁹⁹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁰⁰ 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]  ⁴⁰¹ tn Or “uninhabited” or “empty.”

[1:20]  ⁴⁰² sn A quotation from Ps 69:25.

[1:20]  ⁴⁰³ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁴⁰⁴ 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]  ⁴⁰⁵ 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]  ⁴⁰⁶ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁴⁰⁷ 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]  ⁴⁰⁸ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁴⁰⁹ 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]  ⁴¹⁰ tn Grk “to take the place.”

[1:25]  ⁴¹¹ tn Or “of this ministry.”

[1:25]  ⁴¹² tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁴¹³ 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]  ⁴¹⁴ 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]  ⁴¹⁵ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴¹⁶ tn Or “he was counted as one of the apostles along with the eleven.”

[15:1]  ⁴¹⁷ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁴¹⁸ 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]  ⁴¹⁹ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴²⁰ 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]  ⁴²¹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁴²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁴²³ 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]  ⁴²⁴ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁴²⁵ 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]  ⁴²⁶ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ⁴²⁷ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁴²⁸ tn Or “announced.”

[15:4]  ⁴²⁹ 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]  ⁴³⁰ sn See the note on Pharisee in 5:34.

[15:5]  ⁴³¹ 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]  ⁴³² tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁴³³ tn Or “keep.”

[15:6]  ⁴³⁴ 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]  ⁴³⁵ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁴³⁶ 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]  ⁴³⁷ 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]  ⁴³⁸ tn Or “word.”

[15:7]  ⁴³⁹ tn Or “of the good news.”

[15:7]  ⁴⁴⁰ 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]  ⁴⁴¹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁴⁴² tn Or “has borne witness.”

[15:8]  ⁴⁴³ 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]  ⁴⁴⁴ 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]  ⁴⁴⁵ tn Or “purifying.”

[15:10]  ⁴⁴⁶ 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]  ⁴⁴⁷ 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]  ⁴⁴⁸ tn Or “forefathers”; Grk “fathers.”

[15:11]  ⁴⁴⁹ tn Or “by.”

[15:11]  ⁴⁵⁰ 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]  ⁴⁵¹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁴⁵² tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ⁴⁵³ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁴⁵⁴ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ⁴⁵⁵ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁴⁵⁶ tn Or “reported,” “described.”

[15:14]  ⁴⁵⁷ 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]  ⁴⁵⁸ 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]  ⁴⁵⁹ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ⁴⁶⁰ 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]  ⁴⁶¹ 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]  ⁴⁶² tn Grk “After these things.”

[15:16]  ⁴⁶³ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴⁶⁴ 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]  ⁴⁶⁵ 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]  ⁴⁶⁶ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁴⁶⁷ 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]  ⁴⁶⁸ 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]  ⁴⁶⁹ 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]  ⁴⁷⁰ 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]  ⁴⁷¹ 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]  ⁴⁷² sn An allusion to Isa 45:21.

[15:19]  ⁴⁷³ 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]  ⁴⁷⁴ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁴⁷⁵ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ⁴⁷⁶ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁴⁷⁷ 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]  ⁴⁷⁸ tn Or “polluted.”

[15:20]  ⁴⁷⁹ 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]  ⁴⁸⁰ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁴⁸¹ 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]  ⁴⁸² sn See the note on synagogue in 6:9.

[15:22]  ⁴⁸³ 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]  ⁴⁸⁴ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁴⁸⁵ 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]  ⁴⁸⁶ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁴⁸⁷ 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]  ⁴⁸⁸ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁴⁸⁹ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁴⁹⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁴⁹¹ 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]  ⁴⁹² 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]  ⁴⁹³ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁴⁹⁴ tn Grk “souls.”

[15:24]  ⁴⁹⁵ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ⁴⁹⁶ 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]  ⁴⁹⁷ 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]  ⁴⁹⁸ 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]  ⁴⁹⁹ 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]  ⁵⁰⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ⁵⁰¹ tn This verb has been translated as an epistolary aorist.

[15:27]  ⁵⁰² sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ⁵⁰³ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ⁵⁰⁴ 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]  ⁵⁰⁵ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ⁵⁰⁶ 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]  ⁵⁰⁷ 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]  ⁵⁰⁸ 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]  ⁵⁰⁹ 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]  ⁵¹⁰ 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]  ⁵¹¹ tn Or “sent away.”

[15:30]  ⁵¹² sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁵¹³ tn Or “congregation” (referring to the group of believers).

[15:31]  ⁵¹⁴ 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]  ⁵¹⁵ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ⁵¹⁶ tn Or “at its encouraging message.”

[15:32]  ⁵¹⁷ 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]  ⁵¹⁸ 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]  ⁵¹⁹ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ⁵²⁰ 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]  ⁵²¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁵²² sn This is a parenthetical note by the author.

[15:35]  ⁵²³ 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]  ⁵²⁴ 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]  ⁵²⁵ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁵²⁶ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ⁵²⁷ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁵²⁸ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ⁵²⁹ 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]  ⁵³⁰ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ⁵³¹ 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]  ⁵³² sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ⁵³³ 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]  ⁵³⁴ 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]  ⁵³⁵ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[1:1]  ⁵³⁶ tn Or “produced,” Grk “made.”

[1:1]  ⁵³⁷ 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]  ⁵³⁸ 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]  ⁵³⁹ 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).

[5:2]  ⁵⁴⁰ 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]  ⁵⁴¹ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁵⁴² 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]  ⁵⁴³ 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]  ⁵⁴⁴ tn Grk “Remaining to you.”

[5:4]  ⁵⁴⁵ 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]  ⁵⁴⁶ 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]  ⁵⁴⁷ 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]  ⁵⁴⁸ 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]  ⁵⁴⁹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ⁵⁵⁰ tn Or “arose.”

[5:6]  ⁵⁵¹ 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]  ⁵⁵² sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ⁵⁵³ 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]  ⁵⁵⁴ 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]  ⁵⁵⁵ 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]  ⁵⁵⁶ tn Grk “so much,” “as much as this.”

[5:8]  ⁵⁵⁷ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ⁵⁵⁸ 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]  ⁵⁵⁹ 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]  ⁵⁶⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁵⁶¹ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ⁵⁶² tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁵⁶³ 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]  ⁵⁶⁴ tn Or “With one mind.”

[5:12]  ⁵⁶⁵ 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]  ⁵⁶⁶ 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]  ⁵⁶⁷ tn Or “the people thought very highly of them.”

[5:14]  ⁵⁶⁸ tn Or “More and more believers were added to the Lord.”

[5:15]  ⁵⁶⁹ 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]  ⁵⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁵⁷¹ sn Unclean spirits refers to evil spirits.

[5:16]  ⁵⁷² 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]  ⁵⁷³ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:17]  ⁵⁷⁴ sn See the note on Sadducees in 4:1.

[5:17]  ⁵⁷⁵ sn This is a parenthetical note by the author.

[5:17]  ⁵⁷⁶ 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]  ⁵⁷⁷ 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]  ⁵⁷⁸ tn Or “they arrested.”

[5:19]  ⁵⁷⁹ 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]  ⁵⁸⁰ 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]  ⁵⁸¹ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁵⁸² 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]  ⁵⁸³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁵⁸⁴ tn Or “speak.”

[5:21]  ⁵⁸⁵ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁵⁸⁶ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁵⁸⁷ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁵⁸⁸ 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]  ⁵⁸⁹ tn Grk “sons of Israel.”

[5:21]  ⁵⁹⁰ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁵⁹¹ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ⁵⁹² 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]  ⁵⁹³ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁵⁹⁴ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ⁵⁹⁵ 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]  ⁵⁹⁶ tn Or “captain.”

[5:24]  ⁵⁹⁷ 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]  ⁵⁹⁸ tn Grk “heard these words.”

[5:24]  ⁵⁹⁹ 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]  ⁶⁰⁰ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁶⁰¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁶⁰² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁶⁰³ tn Or “captain.”

[5:26]  ⁶⁰⁴ 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]  ⁶⁰⁵ 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]  ⁶⁰⁶ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁶⁰⁷ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁶⁰⁸ 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]  ⁶⁰⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁶¹⁰ tn Or “interrogated,” “asked.”

[5:28]  ⁶¹¹ 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]  ⁶¹² tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁶¹³ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁶¹⁴ 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]  ⁶¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁶¹⁶ 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]  ⁶¹⁷ tn Grk “apostles answered and said.”

[5:29]  ⁶¹⁸ 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]  ⁶¹⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁶²⁰ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁶²¹ 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]  ⁶²² tn Grk “This one God exalted” (emphatic).

[5:31]  ⁶²³ tn Or “Founder” (of a movement).

[5:31]  ⁶²⁴ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁶²⁵ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁶²⁶ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁶²⁷ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁶²⁸ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁶²⁹ 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]  ⁶³⁰ 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]  ⁶³¹ 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]  ⁶³² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁶³³ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁶³⁴ 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]  ⁶³⁵ tn Or “men, be careful.”

[5:36]  ⁶³⁶ tn Grk “For before these days.”

[5:36]  ⁶³⁷ 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]  ⁶³⁸ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁶³⁹ tn Or “registration.”

[5:37]  ⁶⁴⁰ 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]  ⁶⁴¹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁶⁴² tn Or “it will be put to an end.”

[5:39]  ⁶⁴³ 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]  ⁶⁴⁴ 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]  ⁶⁴⁵ 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]  ⁶⁴⁶ 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]  ⁶⁴⁷ 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]  ⁶⁴⁸ 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]  ⁶⁴⁹ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ⁶⁵⁰ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁶⁵¹ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁶⁵² 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.