Kisah Para Rasul 26:13

26:13 about noon along the road, Your Majesty, ¹  I saw a light from heaven, ²  brighter than the sun, shining everywhere around ³  me and those traveling with me.

Kisah Para Rasul 10:9

10:9 About noon ⁴  the next day, while they were on their way and approaching ⁵  the city, Peter went up on the roof ⁶  to pray.

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ⁷  and singing hymns to God, ⁸  and the rest of ⁹  the prisoners were listening to them.

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ¹⁰  across the Adriatic Sea, ¹¹  about midnight the sailors suspected they were approaching some land. ¹² 

Kisah Para Rasul 22:6

22:6 As ¹³  I was en route and near Damascus, ¹⁴  about noon a very bright ¹⁵  light from heaven ¹⁶  suddenly flashed ¹⁷  around me.

Kisah Para Rasul 23:10

23:10 When the argument became ¹⁸  so great the commanding officer ¹⁹  feared that they would tear Paul to pieces, ²⁰  he ordered the detachment ²¹  to go down, take him away from them by force, ²²  and bring him into the barracks. ²³ 

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ²⁴  they urged Festus ²⁵  to summon him to Jerusalem, planning an ambush ²⁶  to kill him along the way.

Kisah Para Rasul 17:22

17:22 So Paul stood ²⁷  before the Areopagus and said, “Men of Athens, I see that you are very religious ²⁸  in all respects. ²⁹ 

Kisah Para Rasul 7:59

7:59 They ³⁰  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Kisah Para Rasul 20:7

20:7 On the first day ³¹  of the week, when we met ³²  to break bread, Paul began to speak ³³  to the people, and because he intended ³⁴  to leave the next day, he extended ³⁵  his message until midnight.

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ³⁶  Paul ³⁷  stood up ³⁸  among them and said, “Men, you should have listened to me ³⁹  and not put out to sea ⁴⁰  from Crete, thus avoiding ⁴¹  this damage and loss.

Kisah Para Rasul 4:7

4:7 After ⁴²  making Peter and John ⁴³  stand in their midst, they began to inquire, “By what power or by what name ⁴⁴  did you do this?”

Kisah Para Rasul 9:27

9:27 But Barnabas took ⁴⁵  Saul, ⁴⁶  brought ⁴⁷  him to the apostles, and related to them how he had seen the Lord on the road, that ⁴⁸  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁴⁹  in the name of Jesus.

Kisah Para Rasul 24:21

24:21 other than ⁵⁰  this one thing ⁵¹  I shouted out while I stood before ⁵²  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁵³ 

Kisah Para Rasul 7:26

7:26 The next day Moses ⁵⁴  saw two men ⁵⁵  fighting, and tried to make peace between ⁵⁶  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ⁵⁷  an object something like a large sheet descending, ⁵⁸  being let down from heaven ⁵⁹  by its four corners, and it came to me.

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁶⁰  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁶¹  wonders, and miraculous signs ⁶²  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 1:15

1:15 In those days ⁶³  Peter stood up among the believers ⁶⁴  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 1:18

1:18 (Now this man Judas ⁶⁵  acquired a field with the reward of his unjust deed, ⁶⁶  and falling headfirst ⁶⁷  he burst open in the middle and all his intestines ⁶⁸  gushed out.

Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁶⁹  said to Philip, ⁷⁰  “Get up and go south ⁷¹  on the road that goes down from Jerusalem ⁷²  to Gaza.” (This is a desert ⁷³  road.) ⁷⁴ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁷⁵  and listened to Barnabas and Paul while they explained all the miraculous signs ⁷⁶  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ⁷⁷  from my youth, spending my life from the beginning among my own people ⁷⁸  and in Jerusalem. ⁷⁹ 

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ⁸⁰  in the wilderness ⁸¹  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁸²  and he ⁸³  received living oracles ⁸⁴  to give to you. ⁸⁵ 

Kisah Para Rasul 5:15

5:15 Thus ⁸⁶  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ⁸⁷  his hands on Saul ⁸⁸  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁸⁹  has sent me so that you may see again and be filled with the Holy Spirit.” ⁹⁰ 

Kisah Para Rasul 22:17

22:17 When ⁹¹  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁹² 

Kisah Para Rasul 17:33

17:33 So Paul left the Areopagus. ⁹³ 

Kisah Para Rasul 19:30

19:30 But when Paul wanted to enter the public assembly, ⁹⁴  the disciples would not let him.

Kisah Para Rasul 3:23

3:23 Every person ⁹⁵  who does not obey that prophet will be destroyed and thus removed ⁹⁶  from the people.’ ⁹⁷ 

Kisah Para Rasul 22:23

22:23 While they were screaming ⁹⁸  and throwing off their cloaks ⁹⁹  and tossing dust ¹⁰⁰  in the air,

Kisah Para Rasul 18:11

18:11 So he stayed there ¹⁰¹  a year and six months, teaching the word of God among them. ¹⁰² 

Kisah Para Rasul 12:6

12:6 On that very night before Herod was going to bring him out for trial, ¹⁰³  Peter was sleeping between two soldiers, bound with two chains, while ¹⁰⁴  guards in front of the door were keeping watch ¹⁰⁵  over the prison.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹⁰⁶  opened ¹⁰⁷  the doors of the prison, ¹⁰⁸  led them out, ¹⁰⁹  and said,

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ¹¹⁰  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 14:14

14:14 But when the apostles ¹¹¹  Barnabas and Paul heard about ¹¹²  it, they tore ¹¹³  their clothes and rushed out ¹¹⁴  into the crowd, shouting, ¹¹⁵ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹¹⁶ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ¹¹⁷  fierce wolves ¹¹⁸  will come in among you, not sparing the flock.

Kisah Para Rasul 1:4

1:4 While he was with them, ¹¹⁹  he declared, ¹²⁰  “Do not leave Jerusalem, ¹²¹  but wait there ¹²²  for what my ¹²³  Father promised, ¹²⁴  which you heard about from me. ¹²⁵ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹²⁶  to murder ¹²⁷  the Lord’s disciples, went to the high priest

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ¹²⁸  So ¹²⁹  for a whole year Barnabas and Saul ¹³⁰  met with the church and taught a significant number of people. ¹³¹  Now it was in Antioch ¹³²  that the disciples were first called Christians. ¹³³ 

Kisah Para Rasul 14:4

14:4 But the population ¹³⁴  of the city was divided; some ¹³⁵  sided with the Jews, and some with the apostles.

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ¹³⁶  as I was going ¹³⁷  to Damascus with authority and complete power ¹³⁸  from the chief priests,

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ¹³⁹  and when the commanding officer ¹⁴⁰  was unable ¹⁴¹  to find out the truth ¹⁴²  because of the disturbance, ¹⁴³  he ordered Paul ¹⁴⁴  to be brought into the barracks. ¹⁴⁵ 

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹⁴⁶  from being baptized?”

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ¹⁴⁷  in the Lycaonian language, ¹⁴⁸  “The gods have come down to us in human form!” ¹⁴⁹ 

Kisah Para Rasul 4:31

4:31 When ¹⁵⁰  they had prayed, the place where they were assembled together was shaken, ¹⁵¹  and they were all filled with the Holy Spirit and began to speak ¹⁵²  the word of God ¹⁵³  courageously. ¹⁵⁴ 

Kisah Para Rasul 5:34

5:34 But a Pharisee ¹⁵⁵  whose name was Gamaliel, ¹⁵⁶  a teacher of the law who was respected by all the people, stood up ¹⁵⁷  in the council ¹⁵⁸  and ordered the men to be put outside for a short time.

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ¹⁵⁹  when he arrived ¹⁶⁰  they brought him to the upper room. All ¹⁶¹  the widows stood beside him, crying and showing him ¹⁶²  the tunics ¹⁶³  and other clothing ¹⁶⁴  Dorcas used to make ¹⁶⁵  while she was with them.

Kisah Para Rasul 2:29

2:29 “Brothers, ¹⁶⁶  I can speak confidently ¹⁶⁷  to you about our forefather ¹⁶⁸  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 7:30

7:30 “After ¹⁶⁹  forty years had passed, an angel appeared to him in the desert ¹⁷⁰  of Mount Sinai, in the flame of a burning bush. ¹⁷¹ 

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ¹⁷²  and fastened their feet in the stocks. ¹⁷³ 

Kisah Para Rasul 1:10

1:10 As ¹⁷⁴  they were still staring into the sky while he was going, suddenly ¹⁷⁵  two men in white clothing stood near them

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁷⁶  from the mountain ¹⁷⁷  called the Mount of Olives ¹⁷⁸  (which is near Jerusalem, a Sabbath day’s journey ¹⁷⁹  away).

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹⁸⁰  among the people.

Kisah Para Rasul 27:14

27:14 Not long after this, a hurricane-force ¹⁸¹  wind called the northeaster ¹⁸²  blew down from the island. ¹⁸³ 

Kisah Para Rasul 1:21

1:21 Thus one of the men ¹⁸⁴  who have accompanied us during all the time the Lord Jesus associated with ¹⁸⁵  us,

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ¹⁸⁶  to anyone in this name.”

Kisah Para Rasul 8:30

8:30 So Philip ran up ¹⁸⁷  to it ¹⁸⁸  and heard the man ¹⁸⁹  reading Isaiah the prophet. He ¹⁹⁰  asked him, ¹⁹¹  “Do you understand what you’re reading?”

Kisah Para Rasul 16:33

16:33 At ¹⁹²  that hour of the night he took them ¹⁹³  and washed their wounds; ¹⁹⁴  then ¹⁹⁵  he and all his family ¹⁹⁶  were baptized right away. ¹⁹⁷ 

Kisah Para Rasul 17:32

17:32 Now when they heard about ¹⁹⁸  the resurrection from the dead, some began to scoff, ¹⁹⁹  but others said, “We will hear you again about this.”

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ²⁰⁰  and with tears, and with the trials that happened to me because of the plots ²⁰¹  of the Jews.

Kisah Para Rasul 20:25

20:25 “And now ²⁰²  I know that none ²⁰³  of you among whom I went around proclaiming the kingdom ²⁰⁴  will see me ²⁰⁵  again.

Kisah Para Rasul 21:32

21:32 He ²⁰⁶  immediately took ²⁰⁷  soldiers and centurions ²⁰⁸  and ran down to the crowd. ²⁰⁹  When they saw ²¹⁰  the commanding officer ²¹¹  and the soldiers, they stopped beating ²¹²  Paul.

Kisah Para Rasul 7:35

7:35 This same ²¹³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²¹⁴  God sent as both ruler and deliverer ²¹⁵  through the hand of the angel ²¹⁶  who appeared to him in the bush.

Kisah Para Rasul 19:9

19:9 But when ²¹⁷  some were stubborn ²¹⁸  and refused to believe, reviling ²¹⁹  the Way ²²⁰  before the congregation, he left ²²¹  them and took the disciples with him, ²²²  addressing ²²³  them every day ²²⁴  in the lecture hall ²²⁵  of Tyrannus.

Kisah Para Rasul 23:15

23:15 So now you and the council ²²⁶  request the commanding officer ²²⁷  to bring him down to you, as if you were going to determine ²²⁸  his case ²²⁹  by conducting a more thorough inquiry. ²³⁰  We are ready to kill him ²³¹  before he comes near this place.” ²³² 

[26:13]  ¹ tn Grk “O King.”

[26:13]  ² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ³ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[10:9]  ⁴ tn Grk “about the sixth hour.”

[10:9]  ⁵ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁶ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[16:25]  ⁷ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁸ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁹ tn The words “the rest of” are not in the Greek text, but are implied.

[27:27]  ¹⁰ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ¹¹ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ¹² tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[22:6]  ¹³ tn Grk “It happened that as.” 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.

[22:6]  ¹⁴ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹⁵ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁷ tn Or “shone.”

[23:10]  ¹⁸ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ²⁰ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ²¹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ²² tn Or “to go down, grab him out of their midst.”

[23:10]  ²³ 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.”

[25:3]  ²⁴ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ²⁵ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ²⁶ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[17:22]  ²⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ²⁸ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ²⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[7:59]  ³⁰ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[20:7]  ³¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ³² tn Or “assembled.”

[20:7]  ³³ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ³⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ³⁵ tn Or “prolonged.”

[27:21]  ³⁶ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ³⁷ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ³⁸ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ³⁹ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ⁴⁰ 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.”

[27:21]  ⁴¹ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[4:7]  ⁴² 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]  ⁴³ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁴⁴ 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?

[9:27]  ⁴⁵ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁴⁶ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁴⁷ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁴⁸ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁴⁹ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[24:21]  ⁵⁰ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁵¹ tn Grk “one utterance.”

[24:21]  ⁵² tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁵³ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[7:26]  ⁵⁴ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁵⁵ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁵⁶ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[11:5]  ⁵⁷ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ⁵⁸ tn Or “coming down.”

[11:5]  ⁵⁹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[2:22]  ⁶⁰ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁶¹ tn Or “miraculous deeds.”

[2:22]  ⁶² tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[1:15]  ⁶³ 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]  ⁶⁴ 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).

[1:18]  ⁶⁵ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁶⁶ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁶⁷ tn Traditionally, “falling headlong.”

[1:18]  ⁶⁸ tn Or “all his bowels.”

[8:26]  ⁶⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁷⁰ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁷¹ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁷² map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ⁷³ tn Or “wilderness.”

[8:26]  ⁷⁴ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

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

[15:12]  ⁷⁵ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁷⁶ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[26:4]  ⁷⁷ tn Grk “my manner of life.”

[26:4]  ⁷⁸ tn Or “nation.”

[26:4]  ⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:38]  ⁸⁰ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁸¹ tn Or “desert.”

[7:38]  ⁸² tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁸³ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁸⁴ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁸⁵ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[5:15]  ⁸⁶ 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.

[9:17]  ⁸⁷ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁸⁸ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁸⁹ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁹⁰ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[22:17]  ⁹¹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ⁹² tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[17:33]  ⁹³ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[19:30]  ⁹⁴ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[3:23]  ⁹⁵ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁹⁶ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁹⁷ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[22:23]  ⁹⁸ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ⁹⁹ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ¹⁰⁰ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[18:11]  ¹⁰¹ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ¹⁰² tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[12:6]  ¹⁰³ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “were guarding.”

[5:19]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ¹⁰⁹ 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.

[10:19]  ¹¹⁰ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[14:14]  ¹¹¹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ¹¹² tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ¹¹³ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ¹¹⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ¹¹⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[19:32]  ¹¹⁶ tn Or “had assembled.”

[20:29]  ¹¹⁷ tn Grk “after my departure.”

[20:29]  ¹¹⁸ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[1:4]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹²² tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹²³ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹²⁴ 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]  ¹²⁵ 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.

[9:1]  ¹²⁶ tn Or “Saul, making dire threats.”

[9:1]  ¹²⁷ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[11:26]  ¹²⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹²⁹ tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[11:26]  ¹³⁰ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ¹³¹ tn Grk “a significant crowd.”

[11:26]  ¹³² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹³³ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[14:4]  ¹³⁴ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹³⁵ 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.

[26:12]  ¹³⁶ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ¹³⁷ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹³⁸ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[21:34]  ¹³⁹ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹⁴⁰ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹⁴¹ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹⁴² tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹⁴³ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹⁴⁵ 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.”

[8:36]  ¹⁴⁶ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[14:11]  ¹⁴⁷ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁴⁸ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ¹⁴⁹ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[4:31]  ¹⁵⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ¹⁵¹ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹⁵² tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁵³ tn Or “speak God’s message.”

[4:31]  ¹⁵⁴ tn Or “with boldness.”

[5:34]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[9:39]  ¹⁵⁹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ¹⁶⁰ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁶¹ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹⁶² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹⁶³ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁶⁴ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁶⁵ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[2:29]  ¹⁶⁶ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ¹⁶⁷ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹⁶⁸ tn Or “about our noted ancestor,” “about the patriarch.”

[7:30]  ¹⁶⁹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹⁷⁰ tn Or “wilderness.”

[7:30]  ¹⁷¹ sn An allusion to Exod 3:2.

[16:24]  ¹⁷² tn Or “prison.”

[16:24]  ¹⁷³ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[1:10]  ¹⁷⁴ 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]  ¹⁷⁵ tn Grk “behold.”

[1:12]  ¹⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁷⁷ 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]  ¹⁷⁸ 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]  ¹⁷⁹ 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).

[6:8]  ¹⁸⁰ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[27:14]  ¹⁸¹ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ¹⁸² sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ¹⁸³ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[1:21]  ¹⁸⁴ 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]  ¹⁸⁵ 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.”

[4:17]  ¹⁸⁶ tn Or “speak no longer.”

[8:30]  ¹⁸⁷ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁸⁸ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹⁸⁹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ¹⁹⁰ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ¹⁹¹ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[16:33]  ¹⁹² tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:33]  ¹⁹³ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁹⁴ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁹⁶ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁹⁷ tn Or “immediately.”

[17:32]  ¹⁹⁸ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ¹⁹⁹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[20:19]  ²⁰⁰ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ²⁰¹ sn These plots are mentioned in Acts 9:24; 20:13.

[20:25]  ²⁰² tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ²⁰³ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ²⁰⁴ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ²⁰⁵ tn Grk “will see my face” (an idiom for seeing someone in person).

[21:32]  ²⁰⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ²⁰⁷ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ²⁰⁸ sn See the note on the word centurion in 10:1.

[21:32]  ²⁰⁹ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ²¹⁰ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ²¹¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ²¹² sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[7:35]  ²¹³ 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]  ²¹⁴ 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]  ²¹⁵ 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]  ²¹⁶ 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).

[19:9]  ²¹⁷ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ²¹⁸ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ²¹⁹ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ²²⁰ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ²²¹ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ²²² tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ²²³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ²²⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ²²⁵ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[23:15]  ²²⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ²²⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ²²⁸ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ²²⁹ tn Grk “determine the things about him.”

[23:15]  ²³⁰ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ²³¹ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ²³² tn The words “this place” are not in the Greek text, but are implied.