Kisah Para Rasul 3:14

3:14 But you rejected ¹  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 13:35

13:35 Therefore he also says in another psalm, ²  ‘You will not permit your Holy One ³  to experience ⁴  decay.’ ⁵ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁶  They replied, ⁷  “No, we have not even ⁸  heard that there is a Holy Spirit.”

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ⁹  and with the Holy Spirit.

Kisah Para Rasul 2:27

2:27 because you will not leave my soul in Hades, ¹⁰ 

nor permit your Holy One to experience ¹¹  decay.

Kisah Para Rasul 2:4

2:4 All ¹²  of them were filled with the Holy Spirit, and they began to speak in other languages ¹³  as the Spirit enabled them. ¹⁴ 

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ¹⁵  filled with the Holy Spirit, ¹⁶  stared straight ¹⁷  at him

Kisah Para Rasul 8:15

8:15 These two ¹⁸  went down and prayed for them so that they would receive the Holy Spirit.

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ¹⁹  replied, ²⁰  “Rulers of the people and elders, ²¹ 

Kisah Para Rasul 7:33

7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ²² 

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ²³  and they received the Holy Spirit. ²⁴ 

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ²⁵  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ²⁶  them just as he did ²⁷  on us at the beginning. ²⁸ 

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ²⁹  sent out by the Holy Spirit, went down to Seleucia, ³⁰  and from there they sailed to Cyprus. ³¹ 

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ³²  and Galatia, ³³  having been prevented ³⁴  by the Holy Spirit from speaking the message ³⁵  in the province of Asia. ³⁶ 

Kisah Para Rasul 20:23

20:23 except ³⁷  that the Holy Spirit warns ³⁸  me in town after town ³⁹  that ⁴⁰  imprisonment ⁴¹  and persecutions ⁴²  are waiting for me.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁴³  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 8:29

8:29 Then the Spirit said to Philip, “Go over and join this chariot.”

Kisah Para Rasul 1:5

1:5 For ⁴⁴  John baptized with water, but you ⁴⁵  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁴⁶  all those who heard the message. ⁴⁷ 

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ⁴⁸  were brought to the Lord.

Kisah Para Rasul 1:16

1:16 “Brothers, ⁴⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁵⁰  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁵¹  and the law. ⁵² 

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 ⁵³  your holy servant Jesus, whom you anointed, ⁵⁴ 

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ⁵⁵  can he?” ⁵⁶ 

Kisah Para Rasul 8:16

8:16 (For the Spirit ⁵⁷  had not yet come upon ⁵⁸  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁵⁹ 

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁶⁰  after he had given orders ⁶¹  by ⁶²  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ⁶³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁶⁴  the land?

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ⁶⁵  and so is the Holy Spirit whom God has given to those who obey ⁶⁶  him.”

Kisah Para Rasul 7:51

7:51 “You stubborn ⁶⁷  people, with uncircumcised ⁶⁸  hearts and ears! ⁶⁹  You are always resisting the Holy Spirit, like your ancestors ⁷⁰  did!

Kisah Para Rasul 7:55

7:55 But Stephen, ⁷¹  full ⁷²  of the Holy Spirit, looked intently ⁷³  toward heaven and saw the glory of God, and Jesus standing ⁷⁴  at the right hand of God.

Kisah Para Rasul 10:45

10:45 The ⁷⁵  circumcised believers ⁷⁶  who had accompanied Peter were greatly astonished ⁷⁷  that ⁷⁸  the gift of the Holy Spirit ⁷⁹  had been poured out ⁸⁰  even on the Gentiles,

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁸¹  has testified ⁸²  to them by giving them the Holy Spirit just as he did to us, ⁸³ 

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ⁸⁴  not to place any greater burden on you than these necessary rules: ⁸⁵ 

Kisah Para Rasul 19:6

19:6 and when Paul placed ⁸⁶  his hands on them, the Holy Spirit came ⁸⁷  upon them, and they began to speak ⁸⁸  in tongues and to prophesy. ⁸⁹ 

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁹⁰  among the people.

Kisah Para Rasul 9:32

Peter Heals Aeneas

9:32 Now ⁹¹  as Peter was traveling around from place to place, ⁹²  he also came down to the saints who lived in Lydda. ⁹³ 

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ⁹⁴  your servant David our forefather, ⁹⁵ 

‘Why do the nations ⁹⁶  rage, ⁹⁷ 

and the peoples plot foolish ⁹⁸  things?

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁹⁹  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹⁰⁰  from the dead, never ¹⁰¹  again to be ¹⁰²  in a state of decay, God ¹⁰³  has spoken in this way: ‘I will give you ¹⁰⁴  the holy and trustworthy promises ¹⁰⁵  made to David.’ ¹⁰⁶ 

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹⁰⁷  of the earth.”

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁰⁸  in the name of Jesus Christ ¹⁰⁹  for ¹¹⁰  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹¹¹ 

Kisah Para Rasul 4:31

4:31 When ¹¹²  they had prayed, the place where they were assembled together was shaken, ¹¹³  and they were all filled with the Holy Spirit and began to speak ¹¹⁴  the word of God ¹¹⁵  courageously. ¹¹⁶ 

Kisah Para Rasul 9:31

9:31 Then ¹¹⁷  the church throughout Judea, Galilee, ¹¹⁸  and Samaria experienced ¹¹⁹  peace and thus was strengthened. ¹²⁰  Living ¹²¹  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹²²  increased in numbers.

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ¹²³  as he used to say, ¹²⁴  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹²⁵ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹²⁶  the Lord and fasting, the Holy Spirit said, “Set apart ¹²⁷  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 2:33

2:33 So then, exalted ¹²⁸  to the right hand ¹²⁹  of God, and having received ¹³⁰  the promise of the Holy Spirit ¹³¹  from the Father, he has poured out ¹³²  what you both see and hear.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹³³  that ¹³⁴  God anointed him with the Holy Spirit and with power. He ¹³⁵  went around doing good and healing all who were oppressed by the devil, ¹³⁶  because God was with him. ¹³⁷ 

Kisah Para Rasul 20:28

20:28 Watch out for ¹³⁸  yourselves and for all the flock of which ¹³⁹  the Holy Spirit has made you overseers, ¹⁴⁰  to shepherd the church of God ¹⁴¹  that he obtained ¹⁴²  with the blood of his own Son. ¹⁴³ 

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹⁴⁴  from darkness to light and from the power ¹⁴⁵  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁴⁶  among those who are sanctified by faith in me.’

Kisah Para Rasul 28:25

28:25 So they began to leave, ¹⁴⁷  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹⁴⁸  through the prophet Isaiah

Kisah Para Rasul 20:32

20:32 And now I entrust ¹⁴⁹  you to God and to the message ¹⁵⁰  of his grace. This message ¹⁵¹  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 9:41

9:41 He gave ¹⁵²  her his hand and helped her get up. Then he called ¹⁵³  the saints and widows and presented her alive.

Kisah Para Rasul 6:5

6:5 The ¹⁵⁴  proposal pleased the entire group, so ¹⁵⁵  they chose Stephen, a man full of faith and of the Holy Spirit, with ¹⁵⁶  Philip, ¹⁵⁷  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ¹⁵⁸  from Antioch. ¹⁵⁹ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹⁶⁰  seven ¹⁶¹  men who are well-attested, ¹⁶²  full of the Spirit and of wisdom, whom we may put in charge ¹⁶³  of this necessary task. ¹⁶⁴ 

Kisah Para Rasul 21:4

21:4 After we located ¹⁶⁵  the disciples, we stayed there ¹⁶⁶  seven days. They repeatedly told ¹⁶⁷  Paul through the Spirit ¹⁶⁸  not to set foot ¹⁶⁹  in Jerusalem. ¹⁷⁰ 

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹⁷¹  his hands on Saul ¹⁷²  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁷³  has sent me so that you may see again and be filled with the Holy Spirit.” ¹⁷⁴ 

Kisah Para Rasul 21:11

21:11 He came ¹⁷⁵  to us, took ¹⁷⁶  Paul’s belt, ¹⁷⁷  tied ¹⁷⁸  his own hands and feet with it, ¹⁷⁹  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹⁸⁰  to the Gentiles.’”

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ¹⁸¹  and predicted ¹⁸²  by the Spirit that a severe ¹⁸³  famine ¹⁸⁴  was about to come over the whole inhabited world. ¹⁸⁵  (This ¹⁸⁶  took place during the reign of Claudius.) ¹⁸⁷ 

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ¹⁸⁸  from the chief priests, but I also cast my vote ¹⁸⁹  against them when they were sentenced to death. ¹⁹⁰ 

Kisah Para Rasul 6:10

6:10 Yet ¹⁹¹  they were not able to resist ¹⁹²  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 15:9

15:9 and he made no distinction ¹⁹³  between them and us, cleansing ¹⁹⁴  their hearts by faith.

Kisah Para Rasul 16:7

16:7 When they came to ¹⁹⁵  Mysia, ¹⁹⁶  they attempted to go into Bithynia, ¹⁹⁷  but the Spirit of Jesus did not allow ¹⁹⁸  them to do this, ¹⁹⁹ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²⁰⁰  as he customarily did, and on three Sabbath days he addressed ²⁰¹  them from the scriptures,

Kisah Para Rasul 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ²⁰²  He was an eloquent speaker, ²⁰³  well-versed ²⁰⁴  in the scriptures.

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ²⁰⁵  in public debate, ²⁰⁶  demonstrating from the scriptures that the Christ ²⁰⁷  was Jesus. ²⁰⁸ 

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 8:32

8:32 Now the passage of scripture the man ²⁰⁹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ²¹⁰  not open his mouth.

Kisah Para Rasul 17:11

17:11 These Jews ²¹¹  were more open-minded ²¹²  than those in Thessalonica, ²¹³  for they eagerly ²¹⁴  received ²¹⁵  the message, examining ²¹⁶  the scriptures carefully every day ²¹⁷  to see if these things were so.

Kisah Para Rasul 3:21

3:21 This one ²¹⁸  heaven must ²¹⁹  receive until the time all things are restored, ²²⁰  which God declared ²²¹  from times long ago ²²²  through his holy prophets.

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ²²³  a righteous ²²⁴  and God-fearing man, well spoken of by the whole Jewish nation, ²²⁵  was directed by a holy angel to summon you to his house and to hear a message ²²⁶  from you.”

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ²²⁷  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 10:46

10:46 for they heard them speaking in tongues and praising ²²⁸  God. Then Peter said,

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ²²⁹  help! This is the man who teaches everyone everywhere against our people, our law, ²³⁰  and this sanctuary! ²³¹  Furthermore ²³²  he has brought Greeks into the inner courts of the temple ²³³  and made this holy place ritually unclean!” ²³⁴ 

Kisah Para Rasul 1:4

1:4 While he was with them, ²³⁵  he declared, ²³⁶  “Do not leave Jerusalem, ²³⁷  but wait there ²³⁸  for what my ²³⁹  Father promised, ²⁴⁰  which you heard about from me. ²⁴¹ 

Kisah Para Rasul 2:18

2:18 Even on my servants, ²⁴²  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ²⁴³ 

Kisah Para Rasul 9:13

9:13 But Ananias replied, ²⁴⁴  “Lord, I have heard from many people ²⁴⁵  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ²⁴⁶  also went with me, and we entered the man’s house.

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ²⁴⁷  Paul resolved ²⁴⁸  to go to Jerusalem, ²⁴⁹  passing through Macedonia ²⁵⁰  and Achaia. ²⁵¹  He said, ²⁵²  “After I have been there, I must also see Rome.” ²⁵³ 

Kisah Para Rasul 20:22

20:22 And now, ²⁵⁴  compelled ²⁵⁵  by the Spirit, I am going to Jerusalem ²⁵⁶  without knowing what will happen to me there, ²⁵⁷ 

Kisah Para Rasul 24:6

24:6 He ²⁵⁸  even tried to desecrate ²⁵⁹  the temple, so we arrested ²⁶⁰  him.

[3:14]  ¹ tn Or “denied,” “disowned.”

[13:35]  ² tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ⁴ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ⁵ sn A quotation from Ps 16:10.

[19:2]  ⁶ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁷ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁸ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[13:52]  ⁹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[2:27]  ¹⁰ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ¹¹ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:4]  ¹² 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.

[2:4]  ¹³ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ¹⁴ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[13:9]  ¹⁵ sn A parenthetical note by the author.

[13:9]  ¹⁶ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹⁷ tn Or “gazed intently.”

[8:15]  ¹⁸ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[4:8]  ¹⁹ 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]  ²⁰ tn Grk “Spirit, said to them.”

[4:8]  ²¹ 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.

[7:33]  ²² sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[8:17]  ²³ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ²⁴ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:19]  ²⁵ tn Or “ability”; Grk “authority.”

[11:15]  ²⁶ tn Or “came down on.”

[11:15]  ²⁷ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ²⁸ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[13:4]  ²⁹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ³⁰ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ³¹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[16:6]  ³² sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ³³ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ³⁴ tn Or “forbidden.”

[16:6]  ³⁵ tn Or “word.”

[16:6]  ³⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:23]  ³⁷ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ³⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ³⁹ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁴⁰ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁴¹ tn Grk “bonds.”

[20:23]  ⁴² tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[4:30]  ⁴³ tn The miraculous nature of these signs is implied in the context.

[1:5]  ⁴⁴ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁴⁵ tn The pronoun is plural in Greek.

[10:44]  ⁴⁶ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁴⁷ tn Or “word.”

[11:24]  ⁴⁸ tn Grk “a significant crowd.”

[1:16]  ⁴⁹ 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]  ⁵⁰ tn Grk “foretold by the mouth of.”

[6:13]  ⁵¹ sn This holy place is a reference to the temple.

[6:13]  ⁵² sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[4:27]  ⁵³ 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]  ⁵⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[10:47]  ⁵⁵ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ⁵⁶ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[8:16]  ⁵⁷ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁵⁸ tn Or “fallen on.”

[8:16]  ⁵⁹ sn This is a parenthetical note by the author.

[1:2]  ⁶⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁶² tn Or “through.”

[5:3]  ⁶³ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁶⁴ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:32]  ⁶⁵ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁶⁶ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[7:51]  ⁶⁷ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁶⁸ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁶⁹ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁷⁰ tn Or “forefathers”; Grk “fathers.”

[7:55]  ⁷¹ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁷² tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁷³ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁷⁴ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[10:45]  ⁷⁵ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:45]  ⁷⁶ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁷⁷ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ⁷⁸ tn Or “because.”

[10:45]  ⁷⁹ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ⁸⁰ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[15:8]  ⁸¹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁸² tn Or “has borne witness.”

[15:8]  ⁸³ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:28]  ⁸⁴ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁸⁵ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[19:6]  ⁸⁶ tn Or “laid.”

[19:6]  ⁸⁷ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁸⁸ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁸⁹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[6:8]  ⁹⁰ 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.

[9:32]  ⁹¹ tn Grk “Now 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.

[9:32]  ⁹² tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁹³ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[4:25]  ⁹⁴ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁹⁵ tn Or “ancestor”; Grk “father.”

[4:25]  ⁹⁶ tn Or “Gentiles.”

[4:25]  ⁹⁷ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁹⁸ tn Or “futile”; traditionally, “vain.”

[8:18]  ⁹⁹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[13:34]  ¹⁰⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁰¹ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁰² tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁰³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁰⁴ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁰⁵ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁰⁶ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[1:8]  ¹⁰⁷ tn Or “to the ends.”

[2:38]  ¹⁰⁸ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹⁰⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ¹¹⁰ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹¹¹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[4:31]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ tn Or “speak God’s message.”

[4:31]  ¹¹⁶ tn Or “with boldness.”

[9:31]  ¹¹⁷ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹¹⁸ tn Grk “and Galilee,” 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.

[9:31]  ¹¹⁹ tn Grk “had.”

[9:31]  ¹²⁰ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹²¹ tn Grk “And living.” 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.

[9:31]  ¹²² tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[11:16]  ¹²³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹²⁴ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹²⁵ sn John…Spirit. This remark repeats Acts 1:5.

[13:2]  ¹²⁶ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹²⁷ tn Or “Appoint.”

[2:33]  ¹²⁸ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹²⁹ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹³⁰ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹³¹ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹³² sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[10:38]  ¹³³ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹³⁴ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹³⁵ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.

[10:38]  ¹³⁶ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹³⁷ sn See Acts 7:9.

[20:28]  ¹³⁸ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹³⁹ tn Grk “in which.”

[20:28]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² tn Or “acquired.”

[20:28]  ¹⁴³ 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).

[26:18]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn Or “and an inheritance.”

[28:25]  ¹⁴⁷ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁴⁸ tn Or “forefathers”; Grk “fathers.”

[20:32]  ¹⁴⁹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁵⁰ tn Grk “word.”

[20:32]  ¹⁵¹ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[9:41]  ¹⁵² tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁵³ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[6:5]  ¹⁵⁴ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:5]  ¹⁵⁵ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁵⁶ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ¹⁵⁷ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ¹⁵⁸ tn Or “a proselyte.”

[6:5]  ¹⁵⁹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:3]  ¹⁶⁰ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁶¹ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁶² tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁶³ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁶⁴ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[21:4]  ¹⁶⁵ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹⁶⁶ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁶⁷ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁶⁸ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁶⁹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:17]  ¹⁷¹ 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]  ¹⁷² tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁷³ 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]  ¹⁷⁴ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[21:11]  ¹⁷⁵ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁷⁶ tn Grk “and taking.” This 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁷⁷ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁷⁸ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁷⁹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹⁸⁰ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[11:28]  ¹⁸¹ 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]  ¹⁸² tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ¹⁸³ tn Grk “great.”

[11:28]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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.

[26:10]  ¹⁸⁸ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹⁸⁹ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ¹⁹⁰ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[6:10]  ¹⁹¹ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹⁹² sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[15:9]  ¹⁹³ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹⁹⁴ tn Or “purifying.”

[16:7]  ¹⁹⁵ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁹⁶ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁹⁷ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁹⁸ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹⁹⁹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[17:2]  ²⁰⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰¹ 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 17:2. 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.

[18:24]  ²⁰² map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ²⁰³ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ²⁰⁴ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:28]  ²⁰⁵ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁰⁶ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁰⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ²⁰⁸ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[8:32]  ²⁰⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ²¹⁰ 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.

[17:11]  ²¹¹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²¹² tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ²¹³ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ²¹⁴ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ²¹⁵ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ²¹⁶ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ²¹⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[3:21]  ²¹⁸ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²¹⁹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ²²⁰ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ²²¹ tn Or “spoke.”

[3:21]  ²²² tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[10:22]  ²²³ sn See the note on the word centurion in 10:1.

[10:22]  ²²⁴ tn Or “just.”

[10:22]  ²²⁵ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ²²⁶ tn Grk “hear words.”

[10:19]  ²²⁷ 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.).

[10:46]  ²²⁸ tn Or “extolling,” “magnifying.”

[21:28]  ²²⁹ 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 since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ²³⁰ sn The law refers to the law of Moses.

[21:28]  ²³¹ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ²³² tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ²³³ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ²³⁴ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[1:4]  ²³⁵ 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]  ²³⁶ 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]  ²³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²³⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²³⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁴⁰ 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]  ²⁴¹ 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.

[2:18]  ²⁴² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ²⁴³ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[9:13]  ²⁴⁴ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁴⁵ tn The word “people” is not in the Greek text, but is implied.

[11:12]  ²⁴⁶ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[19:21]  ²⁴⁷ tn Grk “all these things had been fulfilled.”

[19:21]  ²⁴⁸ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ²⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ²⁵⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ²⁵¹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ²⁵² tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ²⁵³ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[20:22]  ²⁵⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ²⁵⁵ tn Grk “bound.”

[20:22]  ²⁵⁶ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ²⁵⁷ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[24:6]  ²⁵⁸ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ²⁵⁹ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ²⁶⁰ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.