Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹  why are you amazed at this? Why ²  do you stare at us as if we had made this man ³  walk by our own power or piety?

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 ⁴  God for what had happened.

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁵  your holy servant Jesus, whom you anointed, ⁶ 

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 5:28

5:28 saying, “We gave ⁷  you strict orders ⁸  not to teach in this name. ⁹  Look, ¹⁰  you have filled Jerusalem ¹¹  with your teaching, and you intend to bring this man’s blood ¹²  on us!”

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹³  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁴  persecution began ¹⁵  against the church in Jerusalem, ¹⁶  and all ¹⁷  except the apostles were forced to scatter throughout the regions ¹⁸  of Judea and Samaria.

Kisah Para Rasul 8:26-27

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ¹⁹  said to Philip, ²⁰  “Get up and go south ²¹  on the road that goes down from Jerusalem ²²  to Gaza.” (This is a desert ²³  road.) ²⁴  8:27 So ²⁵  he got up ²⁶  and went. There ²⁷  he met ²⁸  an Ethiopian eunuch, ²⁹  a court official of Candace, ³⁰  queen of the Ethiopians, who was in charge of all her treasury. He ³¹  had come to Jerusalem to worship, ³² 

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ³³  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ³⁴  not open his mouth.

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ³⁵  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 9:21

9:21 All ³⁶  who heard him were amazed and were saying, “Is this not ³⁷  the man who in Jerusalem was ravaging ³⁸  those who call on this name, and who had come here to bring them as prisoners ³⁹  to the chief priests?”

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ⁴⁰  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁴¹  and approached ⁴²  the gate.

Kisah Para Rasul 11:17

11:17 Therefore if God ⁴³  gave them the same gift ⁴⁴  as he also gave us after believing ⁴⁵  in the Lord Jesus Christ, ⁴⁶  who was I to hinder ⁴⁷  God?”

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁴⁸  went as far as ⁴⁹  Phoenicia, ⁵⁰  Cyprus, ⁵¹  and Antioch, ⁵²  speaking the message ⁵³  to no one but Jews.

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ⁵⁴  and predicted ⁵⁵  by the Spirit that a severe ⁵⁶  famine ⁵⁷  was about to come over the whole inhabited world. ⁵⁸  (This ⁵⁹  took place during the reign of Claudius.) ⁶⁰ 

Kisah Para Rasul 12:20

12:20 Now Herod ⁶¹  was having an angry quarrel ⁶²  with the people of Tyre ⁶³  and Sidon. ⁶⁴  So they joined together ⁶⁵  and presented themselves before him. And after convincing ⁶⁶  Blastus, the king’s personal assistant, ⁶⁷  to help them, ⁶⁸  they asked for peace, ⁶⁹  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 13:11

13:11 Now ⁷⁰  look, the hand of the Lord is against ⁷¹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁷²  and darkness came over ⁷³  him, and he went around seeking people ⁷⁴  to lead him by the hand.

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁷⁵  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 ⁷⁶  of their region.

Kisah Para Rasul 14:3

14:3 So they stayed there ⁷⁷  for a considerable time, speaking out courageously for the Lord, who testified ⁷⁸  to the message ⁷⁹  of his grace, granting miraculous signs ⁸⁰  and wonders to be performed through their hands.

Kisah Para Rasul 16:18-19

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁸¹  and turned ⁸²  and said to the spirit, “I command you in the name of Jesus Christ ⁸³  to come out of her!” And it came out of her at once. ⁸⁴  16:19 But when her owners ⁸⁵  saw their hope of profit ⁸⁶  was gone, they seized ⁸⁷  Paul and Silas and dragged ⁸⁸  them into the marketplace before the authorities.

Kisah Para Rasul 18:6

18:6 When they opposed him ⁸⁹  and reviled him, ⁹⁰  he protested by shaking out his clothes ⁹¹  and said to them, “Your blood ⁹²  be on your own heads! I am guiltless! ⁹³  From now on I will go to the Gentiles!”

Kisah Para Rasul 19:12-13

19:12 so that when even handkerchiefs or aprons that had touched his body ⁹⁴  were brought ⁹⁵  to the sick, their diseases left them and the evil spirits went out of them. ⁹⁶  19:13 But some itinerant ⁹⁷  Jewish exorcists tried to invoke the name ⁹⁸  of the Lord Jesus over those who were possessed by ⁹⁹  evil spirits, saying, “I sternly warn ¹⁰⁰  you by Jesus whom Paul preaches.”

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ¹⁰¹  both Jews and Greeks; fear came over ¹⁰²  them all, and the name of the Lord Jesus was praised. ¹⁰³ 

Kisah Para Rasul 21:5

21:5 When ¹⁰⁴  our time was over, ¹⁰⁵  we left and went on our way. All of them, with their wives and children, accompanied ¹⁰⁶  us outside of the city. After ¹⁰⁷  kneeling down on the beach and praying, ¹⁰⁸ 

Kisah Para Rasul 21:40

21:40 When the commanding officer ¹⁰⁹  had given him permission, ¹¹⁰  Paul stood ¹¹¹  on the steps and gestured ¹¹²  to the people with his hand. When they had become silent, ¹¹³  he addressed ¹¹⁴  them in Aramaic, ¹¹⁵ 

Kisah Para Rasul 25:6

25:6 After Festus ¹¹⁶  had stayed ¹¹⁷  not more than eight or ten days among them, he went down to Caesarea, ¹¹⁸  and the next day he sat ¹¹⁹  on the judgment seat ¹²⁰  and ordered Paul to be brought.

Kisah Para Rasul 25:10

25:10 Paul replied, ¹²¹  “I am standing before Caesar’s ¹²²  judgment seat, ¹²³  where I should be tried. ¹²⁴  I have done nothing wrong ¹²⁵  to the Jews, as you also know very well. ¹²⁶ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ¹²⁷  to write to my lord ¹²⁸  about him. ¹²⁹  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹³⁰  so that after this preliminary hearing ¹³¹  I may have something to write.

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ¹³²  as a servant and witness ¹³³  to the things ¹³⁴  you have seen ¹³⁵  and to the things in which I will appear to you.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹³⁶  from darkness to light and from the power ¹³⁷  of Satan to God, so that they may receive forgiveness of sins and a share ¹³⁸  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹³⁹  and to the Gentiles, that they should repent and turn to God, ¹⁴⁰  performing deeds consistent with ¹⁴¹  repentance.

Kisah Para Rasul 27:43

27:43 But the centurion, ¹⁴²  wanting to save Paul’s life, ¹⁴³  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹⁴⁴ 

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ¹⁴⁵  or suddenly drop dead. So after they had waited ¹⁴⁶  a long time and had seen ¹⁴⁷  nothing unusual happen ¹⁴⁸  to him, they changed their minds ¹⁴⁹  and said he was a god. ¹⁵⁰ 

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

[3:12]  ² tn Grk “or why.”

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

[4:21]  ⁴ tn Or “glorifying.”

[4:27]  ⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[5:28]  ⁷ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁸ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹⁰ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹² sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

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

[8:1]  ¹⁴ tn Or “severe.”

[8:1]  ¹⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁸ tn Or “countryside.”

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

[8:26]  ²⁰ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ²¹ 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]  ²² 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]  ²³ tn Or “wilderness.”

[8:26]  ²⁴ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

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

[8:27]  ²⁵ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ²⁶ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ²⁷ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ²⁸ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ²⁹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ³⁰ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

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

[8:27]  ³¹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ³² sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:32]  ³³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ³⁴ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[9:11]  ³⁵ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:21]  ³⁶ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:21]  ³⁷ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ³⁸ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ³⁹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[10:17]  ⁴⁰ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁴¹ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁴² tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[11:17]  ⁴³ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁴⁴ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁴⁵ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁴⁷ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:19]  ⁴⁸ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁴⁹ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ⁵⁰ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁵¹ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ⁵² sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ⁵³ tn Grk “word.”

[11:28]  ⁵⁴ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ⁵⁵ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁵⁶ tn Grk “great.”

[11:28]  ⁵⁷ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ⁵⁸ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ⁵⁹ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ⁶⁰ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[12:20]  ⁶¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ⁶² tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ⁶³ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ⁶⁴ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ⁶⁵ tn Or “with one accord.”

[12:20]  ⁶⁶ tn Or “persuading.”

[12:20]  ⁶⁷ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ⁶⁸ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ⁶⁹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[13:11]  ⁷⁰ 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]  ⁷¹ tn Grk “upon,” but in a negative sense.

[13:11]  ⁷² 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]  ⁷³ tn Grk “fell on.”

[13:11]  ⁷⁴ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:50]  ⁷⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁷⁶ 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).

[14:3]  ⁷⁷ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁷⁸ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁷⁹ tn Grk “word.”

[14:3]  ⁸⁰ tn Here the context indicates the miraculous nature of the signs mentioned.

[16:18]  ⁸¹ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁸² tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁸³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁸⁴ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:19]  ⁸⁵ tn Or “masters.”

[16:19]  ⁸⁶ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁸⁷ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁸⁸ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[18:6]  ⁸⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ⁹⁰ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁹¹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

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

[18:6]  ⁹² sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁹³ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[19:12]  ⁹⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ⁹⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁹⁶ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁹⁷ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁹⁸ tn Grk “to name the name.”

[19:13]  ⁹⁹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁰⁰ sn The expression I sternly warn you means “I charge you as under oath.”

[19:17]  ¹⁰¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹⁰² tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁰³ tn Or “exalted.”

[21:5]  ¹⁰⁴ 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.

[21:5]  ¹⁰⁵ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁰⁶ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁰⁷ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁰⁸ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:40]  ¹⁰⁹ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ¹¹⁰ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹¹¹ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹¹² tn Or “motioned.”

[21:40]  ¹¹³ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ¹¹⁴ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ¹¹⁵ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[25:6]  ¹¹⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ¹¹⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ¹¹⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ¹¹⁹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ¹²⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ¹²¹ tn Grk “said.”

[25:10]  ¹²² tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹²³ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ¹²⁴ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹²⁵ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹²⁶ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:26]  ¹²⁷ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹²⁸ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹²⁹ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ¹³⁰ sn See the note on King Agrippa in 25:13.

[25:26]  ¹³¹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:16]  ¹³² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ¹³³ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ¹³⁴ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ¹³⁵ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:18]  ¹³⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹³⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹³⁸ tn Or “and an inheritance.”

[26:20]  ¹³⁹ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹⁴⁰ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁴¹ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[27:43]  ¹⁴² sn See the note on the word centurion in 10:1.

[27:43]  ¹⁴³ tn Or “wanting to rescue Paul.”

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

[27:43]  ¹⁴⁴ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[28:6]  ¹⁴⁵ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ¹⁴⁶ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹⁴⁷ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ¹⁴⁸ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁴⁹ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁵⁰ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.