Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹  by which we must ²  be saved.”

Kisah Para Rasul 2:21

2:21 And then ³  everyone who calls on the name of the Lord will be saved.’ ⁴ 

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ⁵  we learned that the island was called Malta. ⁶ 

Kisah Para Rasul 13:23

13:23 From the descendants ⁷  of this man ⁸  God brought to Israel a Savior, Jesus, just as he promised. ⁹ 

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ¹⁰  the grace of the Lord Jesus, in the same way as they are.” ¹¹ 

Kisah Para Rasul 16:30

16:30 Then he brought them outside ¹²  and asked, “Sirs, what must ¹³  I do to be saved?”

Kisah Para Rasul 28:28

28:28 “Therefore be advised ¹⁴  that this salvation from God ¹⁵  has been sent to the Gentiles; ¹⁶  they ¹⁷  will listen!”

Kisah Para Rasul 11:14

11:14 who will speak a message ¹⁸  to you by which you and your entire household will be saved.’

Kisah Para Rasul 16:31

16:31 They replied, ¹⁹  “Believe ²⁰  in the Lord Jesus ²¹  and you will be saved, you and your household.”

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ²²  and the soldiers, “Unless these men stay with the ship, you ²³  cannot be saved.”

Kisah Para Rasul 2:47

2:47 praising God and having the good will ²⁴  of all the people. And the Lord was adding to their number every day ²⁵  those who were being saved.

Kisah Para Rasul 13:26

13:26 Brothers, ²⁶  descendants ²⁷  of Abraham’s family, ²⁸  and those Gentiles among you who fear God, ²⁹  the message ³⁰  of this salvation has been sent to us.

Kisah Para Rasul 13:47

13:47 For this ³¹  is what the Lord has commanded us: ‘I have appointed ³²  you to be a light ³³  for the Gentiles, to bring salvation ³⁴  to the ends of the earth.’” ³⁵ 

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ³⁶  storm continued to batter us, ³⁷  we finally abandoned all hope of being saved. ³⁸ 

Kisah Para Rasul 27:43-44

27:43 But the centurion, ³⁹  wanting to save Paul’s life, ⁴⁰  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ⁴¹  27:44 and the rest were to follow, ⁴²  some on planks ⁴³  and some on pieces of the ship. ⁴⁴  And in this way ⁴⁵  all were brought safely to land.

Kisah Para Rasul 5:31

5:31 God exalted him ⁴⁶  to his right hand as Leader ⁴⁷  and Savior, to give repentance to Israel and forgiveness of sins. ⁴⁸ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁴⁹  and began to teach the brothers, “Unless you are circumcised ⁵⁰  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 7:25

7:25 He thought his own people ⁵¹  would understand that God was delivering them ⁵²  through him, ⁵³  but they did not understand. ⁵⁴ 

Kisah Para Rasul 2:40

2:40 With many other words he testified ⁵⁵  and exhorted them saying, “Save yourselves from this perverse ⁵⁶  generation!”

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ⁵⁷  for your survival. ⁵⁸  For not one of you will lose a hair from his head.”

Kisah Para Rasul 26:17

26:17 I will rescue ⁵⁹  you from your own people ⁶⁰  and from the Gentiles, to whom ⁶¹  I am sending you

Kisah Para Rasul 7:35

7:35 This same ⁶²  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁶³  God sent as both ruler and deliverer ⁶⁴  through the hand of the angel ⁶⁵  who appeared to him in the bush.

Kisah Para Rasul 12:11

12:11 When ⁶⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁶⁷  me from the hand ⁶⁸  of Herod ⁶⁹  and from everything the Jewish people ⁷⁰  were expecting to happen.”

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁷¹  and from blood and from what has been strangled ⁷²  and from sexual immorality. ⁷³  If you keep yourselves from doing these things, ⁷⁴  you will do well. Farewell. ⁷⁵ 

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ⁷⁶  and proclaim ⁷⁷  to the people all the words of this life.”

Kisah Para Rasul 23:26

23:26 Claudius Lysias to His Excellency Governor ⁷⁸  Felix, ⁷⁹  greetings.

Kisah Para Rasul 23:24

23:24 and provide mounts for Paul to ride ⁸⁰  so that he may be brought safely to Felix ⁸¹  the governor.” ⁸² 

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ⁸³  “These men are servants ⁸⁴  of the Most High God, who are proclaiming to you the way ⁸⁵  of salvation.” ⁸⁶ 

Kisah Para Rasul 10:36

10:36 You know ⁸⁷  the message ⁸⁸  he sent to the people ⁸⁹  of Israel, proclaiming the good news of peace ⁹⁰  through ⁹¹  Jesus Christ ⁹²  (he is Lord ⁹³  of all) –

Kisah Para Rasul 16:9

16:9 A ⁹⁴  vision appeared to Paul during the night: A Macedonian man was standing there ⁹⁵  urging him, ⁹⁶  “Come over ⁹⁷  to Macedonia ⁹⁸  and help us!”

Kisah Para Rasul 27:24

27:24 and said, ⁹⁹  ‘Do not be afraid, Paul! You must stand before ¹⁰⁰  Caesar, ¹⁰¹  and God has graciously granted you the safety ¹⁰²  of all who are sailing with you.’

Kisah Para Rasul 20:37

20:37 They all began to weep loudly, ¹⁰³  and hugged ¹⁰⁴  Paul and kissed him, ¹⁰⁵ 

Kisah Para Rasul 13:39

13:39 and by this one ¹⁰⁶  everyone who believes is justified ¹⁰⁷  from everything from which the law of Moses could not justify ¹⁰⁸  you. ¹⁰⁹ 

Kisah Para Rasul 25:13

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ¹¹⁰  and Bernice arrived at Caesarea ¹¹¹  to pay their respects ¹¹²  to Festus. ¹¹³ 

Kisah Para Rasul 24:7

24:7 [[EMPTY]] ¹¹⁴ 

Kisah Para Rasul 23:27

23:27 This man was seized ¹¹⁵  by the Jews and they were about to kill him, ¹¹⁶  when I came up ¹¹⁷  with the detachment ¹¹⁸  and rescued him, because I had learned that he was ¹¹⁹  a Roman citizen. ¹²⁰ 

Kisah Para Rasul 26:23

26:23 that ¹²¹  the Christ ¹²²  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹²³  and to the Gentiles.” ¹²⁴ 

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ¹²⁵ 

and the rulers assembled together,

against the Lord and against his ¹²⁶  Christ.’ ¹²⁷ 

Kisah Para Rasul 8:5

8:5 Philip went down to the main city of Samaria ¹²⁸  and began proclaiming ¹²⁹  the Christ ¹³⁰  to them.

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ¹³¹  “The magistrates have sent orders ¹³²  to release you. So come out now and go in peace.” ¹³³ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹³⁴  that the Christ ¹³⁵  had to suffer and to rise from the dead, ¹³⁶  saying, ¹³⁷  “This Jesus I am proclaiming to you is the Christ.” ¹³⁸ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹³⁹  them and saying farewell, ¹⁴⁰  he left to go to Macedonia. ¹⁴¹ 

Kisah Para Rasul 3:20

3:20 so that times of refreshing ¹⁴²  may come from the presence of the Lord, ¹⁴³  and so that he may send the Messiah ¹⁴⁴  appointed ¹⁴⁵  for you – that is, Jesus.

Kisah Para Rasul 9:42

9:42 This became known throughout all ¹⁴⁶  Joppa, and many believed in the Lord. ¹⁴⁷ 

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ¹⁴⁸  praying to God for him. ¹⁴⁹ 

Kisah Para Rasul 13:24

13:24 Before ¹⁵⁰  Jesus ¹⁵¹  arrived, John ¹⁵²  had proclaimed a baptism for repentance ¹⁵³  to all the people of Israel.

Kisah Para Rasul 20:26

20:26 Therefore I declare ¹⁵⁴  to you today that I am innocent ¹⁵⁵  of the blood of you all. ¹⁵⁶ 

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ¹⁵⁷  Get up, ¹⁵⁸  be baptized, and have your sins washed away, ¹⁵⁹  calling on his name.’ ¹⁶⁰ 

Kisah Para Rasul 28:4

28:4 When the local people ¹⁶¹  saw the creature hanging from Paul’s ¹⁶²  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ¹⁶³  has not allowed him to live!” ¹⁶⁴ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁶⁵  that God has made this Jesus whom you crucified ¹⁶⁶  both Lord ¹⁶⁷  and Christ.” ¹⁶⁸ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ¹⁶⁹  long ago through ¹⁷⁰  all the prophets – that his Christ ¹⁷¹  would suffer – he has fulfilled in this way.

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ¹⁷²  and from house to house, they did not stop teaching and proclaiming the good news ¹⁷³  that Jesus was the Christ. ¹⁷⁴ 

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁷⁵  and the name of Jesus Christ, ¹⁷⁶  they began to be baptized, ¹⁷⁷  both men and women.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ¹⁷⁸  and was causing consternation ¹⁷⁹  among the Jews who lived in Damascus by proving ¹⁸⁰  that Jesus ¹⁸¹  is the Christ. ¹⁸² 

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹⁸³  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹⁸⁴ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹⁸⁵  him, ¹⁸⁶  and they fulfilled the sayings ¹⁸⁷  of the prophets that are read every Sabbath by condemning ¹⁸⁸  him. ¹⁸⁹ 

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁹⁰  an attempt to mistreat ¹⁹¹  them and stone them, ¹⁹² 

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹⁹³  you, upsetting ¹⁹⁴  your minds ¹⁹⁵  by what they said, ¹⁹⁶ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹⁹⁷  from Macedonia, ¹⁹⁸  Paul became wholly absorbed with proclaiming ¹⁹⁹  the word, testifying ²⁰⁰  to the Jews that Jesus was the Christ. ²⁰¹ 

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ²⁰²  in the synagogue, ²⁰³  but when Priscilla and Aquila ²⁰⁴  heard him, they took him aside ²⁰⁵  and explained the way of God to him more accurately.

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ²⁰⁶  in public debate, ²⁰⁷  demonstrating from the scriptures that the Christ ²⁰⁸  was Jesus. ²⁰⁹ 

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ²¹⁰ 

Kisah Para Rasul 2:31

2:31 David by foreseeing this ²¹¹  spoke about the resurrection of the Christ, ²¹²  that he was neither abandoned to Hades, ²¹³  nor did his body ²¹⁴  experience ²¹⁵  decay. ²¹⁶ 

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 ²¹⁷  your holy servant Jesus, whom you anointed, ²¹⁸ 

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ²¹⁹  him ruler over Egypt and over all his household.

Kisah Para Rasul 18:6

18:6 When they opposed him ²²⁰  and reviled him, ²²¹  he protested by shaking out his clothes ²²²  and said to them, “Your blood ²²³  be on your own heads! I am guiltless! ²²⁴  From now on I will go to the Gentiles!”

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²²⁵  many more days in Corinth, ²²⁶  said farewell to ²²⁷  the brothers and sailed away to Syria accompanied by ²²⁸  Priscilla and Aquila. ²²⁹  He ²³⁰  had his hair cut off ²³¹  at Cenchrea ²³²  because he had made a vow. ²³³ 

Kisah Para Rasul 19:9

19:9 But when ²³⁴  some were stubborn ²³⁵  and refused to believe, reviling ²³⁶  the Way ²³⁷  before the congregation, he left ²³⁸  them and took the disciples with him, ²³⁹  addressing ²⁴⁰  them every day ²⁴¹  in the lecture hall ²⁴²  of Tyrannus.

Kisah Para Rasul 21:5

21:5 When ²⁴³  our time was over, ²⁴⁴  we left and went on our way. All of them, with their wives and children, accompanied ²⁴⁵  us outside of the city. After ²⁴⁶  kneeling down on the beach and praying, ²⁴⁷ 

Kisah Para Rasul 23:10

23:10 When the argument became ²⁴⁸  so great the commanding officer ²⁴⁹  feared that they would tear Paul to pieces, ²⁵⁰  he ordered the detachment ²⁵¹  to go down, take him away from them by force, ²⁵²  and bring him into the barracks. ²⁵³ 

Kisah Para Rasul 23:23

23:23 Then ²⁵⁴  he summoned ²⁵⁵  two of the centurions ²⁵⁶  and said, “Make ready two hundred soldiers to go to Caesarea ²⁵⁷  along with seventy horsemen ²⁵⁸  and two hundred spearmen ²⁵⁹  by ²⁶⁰  nine o’clock tonight, ²⁶¹ 

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ²⁶²  the God of our ancestors ²⁶³  according to the Way (which they call a sect), believing everything that is according to the law ²⁶⁴  and that is written in the prophets.

[4:12]  ¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[2:21]  ³ tn Grk “And it will be that.”

[2:21]  ⁴ sn A quotation from Joel 2:28-32.

[28:1]  ⁵ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ⁶ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[13:23]  ⁷ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ⁸ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁹ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[15:11]  ¹⁰ tn Or “by.”

[15:11]  ¹¹ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[16:30]  ¹² tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ¹³ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[28:28]  ¹⁴ tn Grk “Therefore let it be known to you.”

[28:28]  ¹⁵ tn Or “of God.”

[28:28]  ¹⁶ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ¹⁷ tn Grk “they also.”

[11:14]  ¹⁸ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[16:31]  ¹⁹ tn Grk “said.”

[16:31]  ²⁰ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ²¹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[27:31]  ²² sn See the note on the word centurion in 10:1.

[27:31]  ²³ sn The pronoun you is plural in Greek.

[2:47]  ²⁴ tn Or “the favor.”

[2:47]  ²⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[13:26]  ²⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ²⁷ tn Grk “sons”

[13:26]  ²⁸ tn Or “race.”

[13:26]  ²⁹ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ³⁰ tn Grk “word.”

[13:47]  ³¹ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ³² tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ³³ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ³⁴ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ³⁵ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[27:20]  ³⁶ tn Grk “no small storm” = a very great storm.

[27:20]  ³⁷ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ³⁸ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:43]  ³⁹ sn See the note on the word centurion in 10:1.

[27:43]  ⁴⁰ 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]  ⁴¹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ⁴² tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁴³ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁴⁴ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ⁴⁵ tn Grk “And in this way 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.

[5:31]  ⁴⁶ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴⁷ tn Or “Founder” (of a movement).

[5:31]  ⁴⁸ tn Or “to give repentance and forgiveness of sins to Israel.”

[15:1]  ⁴⁹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁵⁰ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[7:25]  ⁵¹ tn Grk “his brothers.”

[7:25]  ⁵² tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁵³ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁵⁴ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[2:40]  ⁵⁵ tn Or “warned.”

[2:40]  ⁵⁶ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[27:34]  ⁵⁷ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ⁵⁸ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[26:17]  ⁵⁹ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ⁶⁰ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁶¹ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[7:35]  ⁶² sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁶³ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁶⁴ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁶⁵ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[12:11]  ⁶⁶ 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.

[12:11]  ⁶⁷ tn Or “delivered.”

[12:11]  ⁶⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁶⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁷⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[15:29]  ⁷¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁷² tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ⁷³ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁷⁴ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁷⁵ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[5:20]  ⁷⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁷⁷ tn Or “speak.”

[23:26]  ⁷⁸ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ⁷⁹ sn Governor Felix. See the note on Felix in v. 24.

[23:24]  ⁸⁰ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ⁸¹ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ⁸² tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[16:17]  ⁸³ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁸⁴ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁸⁵ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁸⁶ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[10:36]  ⁸⁷ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁸⁸ tn Grk “the word.”

[10:36]  ⁸⁹ tn Grk “to the sons.”

[10:36]  ⁹⁰ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁹¹ tn Or “by.”

[10:36]  ⁹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁹³ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[16:9]  ⁹⁴ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:9]  ⁹⁵ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁹⁶ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁹⁷ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[27:24]  ⁹⁹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ¹⁰⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ¹⁰¹ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ¹⁰² tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[20:37]  ¹⁰³ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹⁰⁴ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹⁰⁵ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[13:39]  ¹⁰⁶ sn This one refers here to Jesus.

[13:39]  ¹⁰⁷ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁰⁸ tn Or “could not free.”

[13:39]  ¹⁰⁹ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[25:13]  ¹¹⁰ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ¹¹¹ 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.

[25:13]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:13]  ¹¹² tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ¹¹³ sn See the note on Porcius Festus in 24:27.

[24:7]  ¹¹⁴ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:27]  ¹¹⁵ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ¹¹⁶ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹¹⁷ tn Or “approached.”

[23:27]  ¹¹⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ¹¹⁹ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹²⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[26:23]  ¹²¹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹²² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹²³ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹²⁴ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[4:26]  ¹²⁵ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ¹²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[4:26]  ¹²⁷ sn A quotation from Ps 2:1-2.

[8:5]  ¹²⁸ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ¹²⁹ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ¹³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[16:36]  ¹³¹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ¹³² tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ¹³³ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[17:3]  ¹³⁴ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹³⁶ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹³⁷ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[20:1]  ¹³⁹ tn Or “exhorting.”

[20:1]  ¹⁴⁰ tn Or “and taking leave of them.”

[20:1]  ¹⁴¹ sn Macedonia was the Roman province of Macedonia in Greece.

[3:20]  ¹⁴² tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ¹⁴³ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ¹⁴⁴ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ¹⁴⁵ tn Or “designated in advance.”

[9:42]  ¹⁴⁶ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ¹⁴⁷ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[12:5]  ¹⁴⁸ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹⁴⁹ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[13:24]  ¹⁵⁰ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹⁵² sn John refers here to John the Baptist.

[13:24]  ¹⁵³ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[20:26]  ¹⁵⁴ tn Or “testify.”

[20:26]  ¹⁵⁵ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ¹⁵⁶ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[22:16]  ¹⁵⁷ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹⁵⁸ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁵⁹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁶⁰ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[28:4]  ¹⁶¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ¹⁶² tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ¹⁶³ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ¹⁶⁴ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[2:36]  ¹⁶⁵ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁶⁶ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹⁶⁷ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁶⁸ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:18]  ¹⁶⁹ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹⁷⁰ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹⁷¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[5:42]  ¹⁷² tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ¹⁷³ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹⁷⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[8:12]  ¹⁷⁵ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹⁷⁷ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[9:22]  ¹⁷⁸ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ¹⁷⁹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁸⁰ tn Or “by showing for certain.”

[9:22]  ¹⁸¹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁸² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[13:10]  ¹⁸³ tn Or “unscrupulousness.”

[13:10]  ¹⁸⁴ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:27]  ¹⁸⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁸⁶ tn Grk “this one.”

[13:27]  ¹⁸⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹⁸⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁸⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[14:5]  ¹⁹⁰ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ¹⁹¹ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁹² tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[15:24]  ¹⁹³ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹⁹⁴ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁹⁵ tn Grk “souls.”

[15:24]  ¹⁹⁶ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[18:5]  ¹⁹⁷ tn Grk “came down.”

[18:5]  ¹⁹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁹⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²⁰⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²⁰¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:26]  ²⁰² tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²⁰³ sn See the note on synagogue in 6:9.

[18:26]  ²⁰⁴ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ²⁰⁵ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:28]  ²⁰⁶ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁰⁷ 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]  ²⁰⁸ 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]  ²⁰⁹ 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.

[28:20]  ²¹⁰ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[2:31]  ²¹¹ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ²¹² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ²¹³ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ²¹⁴ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ²¹⁵ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ²¹⁶ sn An allusion to Ps 16:10.

[4:27]  ²¹⁷ 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]  ²¹⁸ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:10]  ²¹⁹ tn Or “appointed.” See Gen 41:41-43.

[18:6]  ²²⁰ 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]  ²²¹ 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]  ²²² 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]  ²²³ 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]  ²²⁴ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:18]  ²²⁵ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²²⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²²⁷ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²²⁸ tn Grk “Syria, and with him.”

[18:18]  ²²⁹ sn See the note on Aquila in 18:2.

[18:18]  ²³⁰ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²³¹ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²³² tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²³³ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[19:9]  ²³⁴ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ²³⁵ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ²³⁶ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ²³⁷ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ²³⁸ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ²³⁹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ²⁴⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ²⁴¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ²⁴² tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[21:5]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ 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]  ²⁴⁶ 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]  ²⁴⁷ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[23:10]  ²⁴⁸ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ²⁴⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ²⁵⁰ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ²⁵¹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ²⁵² tn Or “to go down, grab him out of their midst.”

[23:10]  ²⁵³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:23]  ²⁵⁴ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ²⁵⁵ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ²⁵⁶ sn See the note on the word centurion in 10:1.

[23:23]  ²⁵⁷ 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. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ²⁵⁸ tn Or “cavalrymen.”

[23:23]  ²⁵⁹ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ²⁶⁰ tn Grk “from.”

[23:23]  ²⁶¹ tn Grk “from the third hour of the night.”

[24:14]  ²⁶² tn Or “serve.”

[24:14]  ²⁶³ tn Or “forefathers”; Grk “fathers.”

[24:14]  ²⁶⁴ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.