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 4:13

4:13 When they saw the boldness ⁵  of Peter and John, and discovered ⁶  that they were uneducated ⁷  and ordinary ⁸  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 5:38

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, ⁹  it will come to nothing, ¹⁰ 

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹¹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹²  Now ¹³  come, I will send you to Egypt.’ ¹⁴ 

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ¹⁵  to worship the host ¹⁶  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹⁷  forty years in the wilderness, was it, ¹⁸  house of Israel?

Kisah Para Rasul 9:21

9:21 All ¹⁹  who heard him were amazed and were saying, “Is this not ²⁰  the man who in Jerusalem was ravaging ²¹  those who call on this name, and who had come here to bring them as prisoners ²²  to the chief priests?”

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ²³  it is unlawful ²⁴  for a Jew ²⁵  to associate with or visit a Gentile, ²⁶  yet God has shown me that I should call no person ²⁷  defiled or ritually unclean. ²⁸ 

Kisah Para Rasul 13:2

13:2 While they were serving ²⁹  the Lord and fasting, the Holy Spirit said, “Set apart ³⁰  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ³¹  the leaders of the synagogue ³²  sent them a message, ³³  saying, “Brothers, ³⁴  if you have any message ³⁵  of exhortation ³⁶  for the people, speak it.” ³⁷ 

Kisah Para Rasul 13:17

13:17 The God of this people Israel ³⁸  chose our ancestors ³⁹  and made the people great ⁴⁰  during their stay as foreigners ⁴¹  in the country ⁴²  of Egypt, and with uplifted arm ⁴³  he led them out of it.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁴⁴  had broken up, ⁴⁵  many of the Jews and God-fearing proselytes ⁴⁶  followed Paul and Barnabas, who were speaking with them and were persuading ⁴⁷  them ⁴⁸  to continue ⁴⁹  in the grace of God.

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁵⁰  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 ⁵¹  of their region.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁵²  with them, the church ⁵³  appointed Paul and Barnabas and some others from among them to go up to meet with ⁵⁴  the apostles and elders in Jerusalem ⁵⁵  about this point of disagreement. ⁵⁶ 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ⁵⁷  may seek the Lord,

namely, ⁵⁸  all the Gentiles ⁵⁹  I have called to be my own,’ ⁶⁰  says the Lord, ⁶¹  who makes these things

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ⁶²  “They had us beaten in public ⁶³  without a proper trial ⁶⁴  – even though we are Roman citizens ⁶⁵  – and they threw us ⁶⁶  in prison. And now they want to send us away ⁶⁷  secretly? Absolutely not! They ⁶⁸  themselves must come and escort us out!” ⁶⁹ 

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ⁷⁰  and gathering together some worthless men from the rabble in the marketplace, ⁷¹  they formed a mob ⁷²  and set the city in an uproar. ⁷³  They attacked Jason’s house, ⁷⁴  trying to find Paul and Silas ⁷⁵  to bring them out to the assembly. ⁷⁶ 

Kisah Para Rasul 18:6

18:6 When they opposed him ⁷⁷  and reviled him, ⁷⁸  he protested by shaking out his clothes ⁷⁹  and said to them, “Your blood ⁸⁰  be on your own heads! I am guiltless! ⁸¹  From now on I will go to the Gentiles!”

Kisah Para Rasul 19:16-17

19:16 Then the man who was possessed by ⁸²  the evil spirit jumped on ⁸³  them and beat them all into submission. ⁸⁴  He prevailed ⁸⁵  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ⁸⁶  both Jews and Greeks; fear came over ⁸⁷  them all, and the name of the Lord Jesus was praised. ⁸⁸ 

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁸⁹  among the Gentiles to abandon ⁹⁰  Moses, telling them not to circumcise their children ⁹¹  or live ⁹²  according to our customs.

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁹³  wanted to know the true reason ⁹⁴  Paul ⁹⁵  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁹⁶  to assemble. He then brought ⁹⁷  Paul down and had him stand before them.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁹⁸  from darkness to light and from the power ⁹⁹  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁰⁰  among those who are sanctified by faith in me.’

Kisah Para Rasul 27:43

27:43 But the centurion, ¹⁰¹  wanting to save Paul’s life, ¹⁰²  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹⁰³ 

[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.

[4:13]  ⁵ tn Or “courage.”

[4:13]  ⁶ tn Or “and found out.”

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

[4:13]  ⁸ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[5:38]  ⁹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁰ tn Or “it will be put to an end.”

[7:34]  ¹¹ tn Or “mistreatment.”

[7:34]  ¹² tn Or “to set them free.”

[7:34]  ¹³ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ¹⁴ sn A quotation from Exod 3:7-8, 10.

[7:42]  ¹⁵ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ¹⁶ tn Or “stars.”

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

[7:42]  ¹⁷ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[9:21]  ¹⁹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:21]  ²⁰ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

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

[9:21]  ²² tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[10:28]  ²³ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ²⁴ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ²⁵ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ²⁶ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ²⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ²⁸ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[13:2]  ²⁹ 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]  ³⁰ tn Or “Appoint.”

[13:15]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ³⁵ tn Or “word.”

[13:15]  ³⁶ tn Or “encouragement.”

[13:15]  ³⁷ tn Or “give it.”

[13:17]  ³⁸ tn Or “people of Israel.”

[13:17]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Or “as resident aliens.”

[13:17]  ⁴² tn Or “land.”

[13:17]  ⁴³ 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.

[13:43]  ⁴⁴ sn See the note on synagogue in 6:9.

[13:43]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁴⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁴⁹ 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.

[13:50]  ⁵⁰ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁵¹ 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).

[15:2]  ⁵² tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁵³ 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]  ⁵⁴ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁵⁶ 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.

[15:17]  ⁵⁷ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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.

[16:37]  ⁶² tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁶³ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁶⁴ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁶⁵ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁶⁶ tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[16:37]  ⁶⁷ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁶⁸ tn Grk “But they.”

[16:37]  ⁶⁹ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[17:5]  ⁷⁰ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁷¹ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁷² tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁷³ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁷⁴ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁷⁵ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁷⁶ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[18:6]  ⁷⁷ 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.

[18:6]  ⁷⁸ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. 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 13:45. 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). What they were doing was more like slander or defamation of character.

[18:6]  ⁷⁹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁸⁰ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁸¹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[19:16]  ⁸² tn Grk “in whom the evil spirit was.”

[19:16]  ⁸³ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ⁸⁴ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ⁸⁵ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ⁸⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁸⁷ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁸⁸ tn Or “exalted.”

[21:21]  ⁸⁹ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁹⁰ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁹¹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁹² tn Grk “or walk.”

[22:30]  ⁹³ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ⁹⁴ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁹⁶ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁹⁷ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[26:18]  ⁹⁸ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁹⁹ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹⁰⁰ tn Or “and an inheritance.”

[27:43]  ¹⁰¹ sn See the note on the word centurion in 10:1.

[27:43]  ¹⁰² tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ¹⁰³ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”