Kisah Para Rasul 22:11

22:11 Since I could not see because of ¹  the brilliance ²  of that light, I came to Damascus led by the hand of ³  those who were with me.

Kisah Para Rasul 3:17

3:17 And now, brothers, I know you acted in ignorance, ⁴  as your rulers did too.

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ⁵  he could see nothing. ⁶  Leading him by the hand, his companions ⁷  brought him into Damascus.

Kisah Para Rasul 7:35

7:35 This same ⁸  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁹  God sent as both ruler and deliverer ¹⁰  through the hand of the angel ¹¹  who appeared to him in the bush.

Kisah Para Rasul 13:11

13:11 Now ¹²  look, the hand of the Lord is against ¹³  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹⁴  and darkness came over ¹⁵  him, and he went around seeking people ¹⁶  to lead him by the hand.

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹⁷  – we do not know what has happened to him!’ ¹⁸ 

Kisah Para Rasul 1:16

1:16 “Brothers, ¹⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁰  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 3:15

3:15 You killed ²¹  the Originator ²²  of life, whom God raised ²³  from the dead. To this fact we are witnesses! ²⁴ 

Kisah Para Rasul 7:45

7:45 Our ²⁵  ancestors ²⁶  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ²⁷  until the time ²⁸  of David.

Kisah Para Rasul 20:28

20:28 Watch out for ²⁹  yourselves and for all the flock of which ³⁰  the Holy Spirit has made you overseers, ³¹  to shepherd the church of God ³²  that he obtained ³³  with the blood of his own Son. ³⁴ 

Kisah Para Rasul 7:28

7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ³⁵ 

Kisah Para Rasul 8:31

8:31 The man ³⁶  replied, “How in the world can I, ³⁷  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 4:5

4:5 On the next day, ³⁸  their rulers, elders, and experts in the law ³⁹  came together ⁴⁰  in Jerusalem. ⁴¹ 

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁴²  replied, ⁴³  “Rulers of the people and elders, ⁴⁴ 

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ⁴⁵  of the Jews brought formal charges ⁴⁶  against Paul to him.

Kisah Para Rasul 15:6

15:6 Both the apostles and the elders met together to deliberate ⁴⁷  about this matter.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁴⁸  him, ⁴⁹  and they fulfilled the sayings ⁵⁰  of the prophets that are read every Sabbath by condemning ⁵¹  him. ⁵² 

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ⁵³  an attempt to mistreat ⁵⁴  them and stone them, ⁵⁵ 

Kisah Para Rasul 23:5

23:5 Paul replied, ⁵⁶  “I did not realize, ⁵⁷  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ⁵⁸ 

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ⁵⁹ 

and the rulers assembled together,

against the Lord and against his ⁶⁰  Christ.’ ⁶¹ 

Kisah Para Rasul 5:31

5:31 God exalted him ⁶²  to his right hand as Leader ⁶³  and Savior, to give repentance to Israel and forgiveness of sins. ⁶⁴ 

Kisah Para Rasul 14:23

14:23 When they had appointed elders ⁶⁵  for them in the various churches, ⁶⁶  with prayer and fasting ⁶⁷  they entrusted them to the protection ⁶⁸  of the Lord in whom they had believed.

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ⁶⁹  and ground their teeth ⁷⁰  at him.

Kisah Para Rasul 11:30

11:30 They did so, ⁷¹  sending their financial aid ⁷²  to the elders by Barnabas and Saul.

Kisah Para Rasul 20:17

20:17 From Miletus ⁷³  he sent a message ⁷⁴  to Ephesus, telling the elders of the church to come to him. ⁷⁵ 

Kisah Para Rasul 21:18

21:18 The next day Paul went in with us to see James, and all the elders were there. ⁷⁶ 

Kisah Para Rasul 21:38

21:38 Then you’re not that Egyptian who started a rebellion ⁷⁷  and led the four thousand men of the ‘Assassins’ ⁷⁸  into the wilderness ⁷⁹  some time ago?” ⁸⁰ 

Kisah Para Rasul 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ⁸¹  Moses ⁸²  aside, saying, ‘Who made ⁸³  you a ruler and judge over us?

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ⁸⁴  by the church and the apostles and the elders, and they reported ⁸⁵  all the things God had done with them. ⁸⁶ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ⁸⁷  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁸⁸  believed and were baptized.

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ⁸⁹  and began to beat ⁹⁰  him in front of the judgment seat. ⁹¹  Yet none of these things were of any concern ⁹²  to Gallio.

Kisah Para Rasul 24:5

24:5 For we have found ⁹³  this man to be a troublemaker, ⁹⁴  one who stirs up riots ⁹⁵  among all the Jews throughout the world, and a ringleader ⁹⁶  of the sect of the Nazarenes. ⁹⁷ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ⁹⁸  in Damascus, so that if he found any who belonged to the Way, ⁹⁹  either men or women, he could bring them as prisoners ¹⁰⁰  to Jerusalem. ¹⁰¹ 

Kisah Para Rasul 9:23

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹⁰²  together to kill him,

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ¹⁰³  to send men chosen from among them, Judas called Barsabbas and Silas, ¹⁰⁴  leaders among the brothers, to Antioch ¹⁰⁵  with Paul and Barnabas.

Kisah Para Rasul 6:12

6:12 They incited the people, the ¹⁰⁶  elders, and the experts in the law; ¹⁰⁷  then they approached Stephen, ¹⁰⁸  seized him, and brought him before the council. ¹⁰⁹ 

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ¹¹⁰  in the land of Egypt, ¹¹¹  at ¹¹²  the Red Sea, and in the wilderness ¹¹³  for forty years.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ¹¹⁴  the leaders of the synagogue ¹¹⁵  sent them a message, ¹¹⁶  saying, “Brothers, ¹¹⁷  if you have any message ¹¹⁸  of exhortation ¹¹⁹  for the people, speak it.” ¹²⁰ 

Kisah Para Rasul 13:50

13:50 But the Jews incited ¹²¹  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 ¹²²  of their region.

Kisah Para Rasul 16:4

16:4 As they went through the towns, ¹²³  they passed on ¹²⁴  the decrees that had been decided on by the apostles and elders in Jerusalem ¹²⁵  for the Gentile believers ¹²⁶  to obey. ¹²⁷ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹²⁸  came down with some elders and an attorney ¹²⁹  named ¹³⁰  Tertullus, and they ¹³¹  brought formal charges ¹³²  against Paul to the governor.

Kisah Para Rasul 25:15

25:15 When I was in Jerusalem, ¹³³  the chief priests and the elders of the Jews informed ¹³⁴  me about him, ¹³⁵  asking for a sentence of condemnation ¹³⁶  against him.

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ¹³⁷  Paul ¹³⁸  called the local Jewish leaders ¹³⁹  together. When they had assembled, he said to them, “Brothers, ¹⁴⁰  although I had done ¹⁴¹  nothing against our people or the customs of our ancestors, ¹⁴²  from Jerusalem ¹⁴³  I was handed over as a prisoner to the Romans. ¹⁴⁴ 

Kisah Para Rasul 4:3

4:3 So ¹⁴⁵  they seized ¹⁴⁶  them and put them in jail ¹⁴⁷  until the next day (for it was already evening).

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ¹⁴⁸  and wanted to execute them. ¹⁴⁹ 

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹⁵⁰  sent out by the Holy Spirit, went down to Seleucia, ¹⁵¹  and from there they sailed to Cyprus. ¹⁵² 

Kisah Para Rasul 14:4

14:4 But the population ¹⁵³  of the city was divided; some ¹⁵⁴  sided with the Jews, and some with the apostles.

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹⁵⁵  God for what had happened.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁵⁶  with them, the church ¹⁵⁷  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁵⁸  the apostles and elders in Jerusalem ¹⁵⁹  about this point of disagreement. ¹⁶⁰ 

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ¹⁶¹ 

From the apostles ¹⁶²  and elders, your brothers, ¹⁶³  to the Gentile brothers and sisters ¹⁶⁴  in Antioch, ¹⁶⁵  Syria, ¹⁶⁶  and Cilicia, greetings!

Kisah Para Rasul 3:26

3:26 God raised up ¹⁶⁷  his servant and sent him first to you, to bless you by turning ¹⁶⁸  each one of you from your iniquities.” ¹⁶⁹ 

Kisah Para Rasul 4:7

4:7 After ¹⁷⁰  making Peter and John ¹⁷¹  stand in their midst, they began to inquire, “By what power or by what name ¹⁷²  did you do this?”

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹⁷³  went to their fellow believers ¹⁷⁴  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:39

5:39 but if ¹⁷⁵  it is from God, you will not be able to stop them, or you may even be found ¹⁷⁶  fighting against God.” He convinced them, ¹⁷⁷ 

Kisah Para Rasul 11:18

11:18 When they heard this, ¹⁷⁸  they ceased their objections ¹⁷⁹  and praised ¹⁸⁰  God, saying, “So then, God has granted the repentance ¹⁸¹  that leads to life even to the Gentiles.” ¹⁸² 

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ¹⁸³  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁸⁴ 

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁸⁵  and they began to contradict ¹⁸⁶  what Paul was saying ¹⁸⁷  by reviling him. ¹⁸⁸ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ¹⁸⁹  we ¹⁹⁰  tore ourselves away ¹⁹¹  from them, we put out to sea, ¹⁹²  and sailing a straight course, ¹⁹³  we came to Cos, ¹⁹⁴  on the next day to Rhodes, ¹⁹⁵  and from there to Patara. ¹⁹⁶ 

Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ¹⁹⁷  he said ¹⁹⁸  to the commanding officer, ¹⁹⁹  “May I say ²⁰⁰  something to you?” The officer ²⁰¹  replied, ²⁰²  “Do you know Greek? ²⁰³ 

Kisah Para Rasul 23:14

23:14 They ²⁰⁴  went ²⁰⁵  to the chief priests ²⁰⁶  and the elders and said, “We have bound ourselves with a solemn oath ²⁰⁷  not to partake ²⁰⁸  of anything until we have killed Paul.

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ²⁰⁹  go down there ²¹⁰  with me, and if this man has done anything wrong, ²¹¹  they may bring charges ²¹²  against him.”

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ²¹³  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ²¹⁴  by kicking against the goads.’ ²¹⁵ 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ²¹⁶  because the fast ²¹⁷  was already over, ²¹⁸  Paul advised them, ²¹⁹ 

Kisah Para Rasul 28:18

28:18 When ²²⁰  they had heard my case, ²²¹  they wanted to release me, ²²²  because there was no basis for a death sentence ²²³  against me.

Kisah Para Rasul 28:21

28:21 They replied, ²²⁴  “We have received no letters from Judea about you, nor have any of the brothers come from there ²²⁵  and reported or said anything bad about you.

Kisah Para Rasul 13:17

13:17 The God of this people Israel ²²⁶  chose our ancestors ²²⁷  and made the people great ²²⁸  during their stay as foreigners ²²⁹  in the country ²³⁰  of Egypt, and with uplifted arm ²³¹  he led them out of it.

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ²³²  and gathering together some worthless men from the rabble in the marketplace, ²³³  they formed a mob ²³⁴  and set the city in an uproar. ²³⁵  They attacked Jason’s house, ²³⁶  trying to find Paul and Silas ²³⁷  to bring them out to the assembly. ²³⁸ 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²³⁹  and some experts in the law ²⁴⁰  from the party of the Pharisees stood up ²⁴¹  and protested strongly, ²⁴²  “We find nothing wrong ²⁴³  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:2

24:2 When Paul ²⁴⁴  had been summoned, Tertullus began to accuse him, ²⁴⁵  saying, “We have experienced a lengthy time ²⁴⁶  of peace through your rule, ²⁴⁷  and reforms ²⁴⁸  are being made in this nation ²⁴⁹  through your foresight. ²⁵⁰ 

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ²⁵¹  at daybreak and began teaching. ²⁵² 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ²⁵³  – that is, the whole high council ²⁵⁴  of the Israelites ²⁵⁵  – and sent to the jail to have the apostles ²⁵⁶  brought before them. ²⁵⁷ 

Kisah Para Rasul 22:3

22:3 “I am a Jew, ²⁵⁸  born in Tarsus in Cilicia, but brought up ²⁵⁹  in this city, educated with strictness ²⁶⁰  under ²⁶¹  Gamaliel ²⁶²  according to the law of our ancestors, ²⁶³  and was ²⁶⁴  zealous ²⁶⁵  for God just as all of you are today.

Kisah Para Rasul 22:5

22:5 as both the high priest and the whole council of elders ²⁶⁶  can testify about me. From them ²⁶⁷  I also received ²⁶⁸  letters to the brothers in Damascus, and I was on my way ²⁶⁹  to make arrests there and bring ²⁷⁰  the prisoners ²⁷¹  to Jerusalem ²⁷²  to be punished.

[22:11]  ¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ² tn Or “brightness”; Grk “glory.”

[22:11]  ³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[3:17]  ⁴ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[9:8]  ⁵ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁶ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁷ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[7:35]  ⁸ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹⁰ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹¹ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[13:11]  ¹² 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]  ¹³ tn Grk “upon,” but in a negative sense.

[13:11]  ¹⁴ 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]  ¹⁵ tn Grk “fell on.”

[13:11]  ¹⁶ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[7:40]  ¹⁷ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ¹⁸ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[1:16]  ¹⁹ 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]  ²⁰ tn Grk “foretold by the mouth of.”

[3:15]  ²¹ tn Or “You put to death.”

[3:15]  ²² tn Or “Founder,” “founding Leader.”

[3:15]  ²³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

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

[7:45]  ²⁵ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ²⁶ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²⁷ tn Or “forefathers”; Grk “fathers.”

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

[7:45]  ²⁸ tn Grk “In those days.”

[20:28]  ²⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ³⁰ tn Grk “in which.”

[20:28]  ³¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ³² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ³³ tn Or “acquired.”

[20:28]  ³⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[7:28]  ³⁵ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

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

[8:31]  ³⁶ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ³⁷ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[4:5]  ³⁸ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[4:5]  ³⁹ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

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

[4:5]  ⁴⁰ tn Or “law assembled,” “law met together.”

[4:5]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:8]  ⁴² sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁴³ tn Grk “Spirit, said to them.”

[4:8]  ⁴⁴ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[25:2]  ⁴⁵ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ⁴⁶ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[15:6]  ⁴⁷ 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.

[13:27]  ⁴⁸ 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]  ⁴⁹ tn Grk “this one.”

[13:27]  ⁵⁰ 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]  ⁵¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁵² 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.

[14:5]  ⁵³ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ⁵⁴ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁵⁵ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[23:5]  ⁵⁶ tn Grk “said.”

[23:5]  ⁵⁷ tn Or “know.”

[23:5]  ⁵⁸ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[4:26]  ⁵⁹ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[4:26]  ⁶¹ sn A quotation from Ps 2:1-2.

[5:31]  ⁶² tn Grk “This one God exalted” (emphatic).

[5:31]  ⁶³ tn Or “Founder” (of a movement).

[5:31]  ⁶⁴ tn Or “to give repentance and forgiveness of sins to Israel.”

[14:23]  ⁶⁵ sn Appointed elders. See Acts 20:17.

[14:23]  ⁶⁶ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁶⁷ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁶⁸ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[7:54]  ⁶⁹ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ⁷⁰ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[11:30]  ⁷¹ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ⁷² tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[20:17]  ⁷³ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁷⁴ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ⁷⁵ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[21:18]  ⁷⁶ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:18]  sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

[21:38]  ⁷⁷ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ⁷⁸ tn Grk “of the Sicarii.”

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

[21:38]  ⁷⁹ tn Or “desert.”

[21:38]  ⁸⁰ tn Grk “before these days.”

[7:27]  ⁸¹ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁸² tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁸³ tn Or “appointed.”

[15:4]  ⁸⁴ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁸⁵ tn Or “announced.”

[15:4]  ⁸⁶ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[18:8]  ⁸⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ⁸⁸ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:17]  ⁸⁹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ⁹⁰ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁹¹ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁹² tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[24:5]  ⁹³ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁹⁴ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁹⁵ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁹⁶ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ⁹⁷ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[9:2]  ⁹⁸ sn See the note on synagogue in 6:9.

[9:2]  ⁹⁹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹⁰⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹⁰¹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:23]  ¹⁰² sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[15:22]  ¹⁰³ 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]  ¹⁰⁴ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁰⁵ 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.

[6:12]  ¹⁰⁶ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ¹⁰⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹⁰⁸ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹⁰⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[7:36]  ¹¹⁰ tn Here the context indicates the miraculous nature of the signs mentioned.

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

[7:36]  ¹¹¹ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹¹² tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ¹¹³ tn Or “desert.”

[13:15]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹¹⁸ tn Or “word.”

[13:15]  ¹¹⁹ tn Or “encouragement.”

[13:15]  ¹²⁰ tn Or “give it.”

[13:50]  ¹²¹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹²² 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).

[16:4]  ¹²³ tn Or “cities.”

[16:4]  ¹²⁴ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹²⁶ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹²⁷ tn Or “observe” or “follow.”

[24:1]  ¹²⁸ sn Ananias was in office from a.d. 47-59.

[24:1]  ¹²⁹ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ¹³⁰ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ¹³¹ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ¹³² tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:15]  ¹³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ¹³⁴ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ¹³⁵ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ¹³⁶ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[28:17]  ¹³⁷ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ¹³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ¹³⁹ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ¹⁴⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ¹⁴¹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ¹⁴² tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ¹⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ¹⁴⁴ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[4:3]  ¹⁴⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ¹⁴⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹⁴⁷ tn Or “prison,” “custody.”

[5:33]  ¹⁴⁸ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹⁴⁹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[13:4]  ¹⁵⁰ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹⁵¹ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹⁵² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[14:4]  ¹⁵³ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹⁵⁴ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[4:21]  ¹⁵⁵ tn Or “glorifying.”

[15:2]  ¹⁵⁶ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁵⁷ 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]  ¹⁵⁸ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁶⁰ 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.

[15:23]  ¹⁶¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹⁶² 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]  ¹⁶³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁶⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁶⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁶⁶ 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.

[3:26]  ¹⁶⁷ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁶⁸ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁶⁹ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:7]  ¹⁷⁰ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁷¹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹⁷² sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:23]  ¹⁷³ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ¹⁷⁴ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[5:39]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ 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.

[11:18]  ¹⁷⁸ tn Grk “these things.”

[11:18]  ¹⁷⁹ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁸⁰ tn Or “glorified.”

[11:18]  ¹⁸¹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁸² sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[12:3]  ¹⁸³ 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]  ¹⁸⁴ sn This is a parenthetical note by the author.

[13:45]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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.

[21:1]  ¹⁸⁹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹⁹⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁹¹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁹² 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.”

[21:1]  ¹⁹³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁹⁴ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁹⁵ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁹⁶ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:37]  ¹⁹⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ¹⁹⁸ tn Grk “says” (a historical present).

[21:37]  ¹⁹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ²⁰⁰ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ²⁰¹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ²⁰² tn Grk “said.”

[21:37]  ²⁰³ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[23:14]  ²⁰⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ²⁰⁵ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁰⁶ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ²⁰⁷ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ²⁰⁸ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[25:5]  ²⁰⁹ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ²¹⁰ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ²¹¹ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ²¹² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[26:14]  ²¹³ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ²¹⁴ tn Grk “It is hard for you.”

[26:14]  ²¹⁵ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[27:9]  ²¹⁶ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²¹⁷ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²¹⁸ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²¹⁹ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[28:18]  ²²⁰ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ²²¹ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ²²² sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²²³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:21]  ²²⁴ tn Grk “they said to him.”

[28:21]  ²²⁵ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[13:17]  ²²⁶ tn Or “people of Israel.”

[13:17]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ tn Or “as resident aliens.”

[13:17]  ²³⁰ tn Or “land.”

[13:17]  ²³¹ 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.

[17:5]  ²³² 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]  ²³³ 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]  ²³⁴ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ²³⁵ 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]  ²³⁶ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ²³⁷ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ²³⁸ 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.”

[23:9]  ²³⁹ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁴⁰ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁴¹ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁴² tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²⁴³ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:2]  ²⁴⁴ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²⁴⁵ tn Or “began to bring charges, saying.”

[24:2]  ²⁴⁶ tn Grk “experienced much peace.”

[24:2]  ²⁴⁷ tn Grk “through you” (“rule” is implied).

[24:2]  ²⁴⁸ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ²⁴⁹ tn Or “being made for this people.”

[24:2]  ²⁵⁰ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[5:21]  ²⁵¹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ²⁵² tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ²⁵³ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ²⁵⁴ 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]  ²⁵⁵ tn Grk “sons of Israel.”

[5:21]  ²⁵⁶ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ²⁵⁷ tn The words “before them” are not in the Greek text but are implied.

[22:3]  ²⁵⁸ tn Grk “a Jewish man.”

[22:3]  ²⁵⁹ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ²⁶⁰ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ²⁶¹ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ²⁶² tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. 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.

[22:3]  ²⁶³ tn Or “our forefathers.”

[22:3]  ²⁶⁴ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ²⁶⁵ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:5]  ²⁶⁶ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ²⁶⁷ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ²⁶⁸ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ²⁶⁹ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ²⁷⁰ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ²⁷¹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ²⁷² tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.