Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹ 

Kisah Para Rasul 3:4

3:4 Peter looked directly ²  at him (as did John) and said, “Look at us!”

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ³  replied, ⁴  “Rulers of the people and elders, ⁵ 

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁶ 

Kisah Para Rasul 19:3

19:3 So Paul ⁷  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁸ 

Kisah Para Rasul 22:21

22:21 Then ⁹  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ¹⁰  Lord ¹¹  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹²  Lord.”

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ¹³  replied, ¹⁴  “What is it, Lord?” The angel ¹⁵  said to him, “Your prayers and your acts of charity ¹⁶  have gone up as a memorial ¹⁷  before God.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹⁸  opened ¹⁹  the doors of the prison, ²⁰  led them out, ²¹  and said,

Kisah Para Rasul 5:35

5:35 Then he said to the council, ²²  “Men of Israel, ²³  pay close attention to ²⁴  what you are about to do to these men.

Kisah Para Rasul 8:29

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

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ²⁵  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ²⁶  “I now truly understand that God does not show favoritism in dealing with people, ²⁷ 

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ²⁸  And the man ²⁹  leaped up and began walking. ³⁰ 

Kisah Para Rasul 22:27

22:27 So the commanding officer ³¹  came and asked ³²  Paul, ³³  “Tell me, are you a Roman citizen?” ³⁴  He replied, ³⁵  “Yes.”

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ³⁶  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:15

1:15 In those days ³⁷  Peter stood up among the believers ³⁸  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ³⁹  at my right hand

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ⁴⁰  paid this amount ⁴¹  for the land?” Sapphira ⁴²  said, “Yes, that much.”

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁴³ 

Kisah Para Rasul 7:7

7:7 But I will punish ⁴⁴  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁴⁵  and worship ⁴⁶  me in this place.’ ⁴⁷ 

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. ⁴⁸ 

Kisah Para Rasul 7:56

7:56 “Look!” he said. ⁴⁹  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ⁵⁰  because you thought you could acquire ⁵¹  God’s gift with money!

Kisah Para Rasul 8:24

8:24 But Simon replied, ⁵²  “You pray to the Lord for me so that nothing of what you have said may happen to ⁵³  me.”

Kisah Para Rasul 8:30-31

8:30 So Philip ran up ⁵⁴  to it ⁵⁵  and heard the man ⁵⁶  reading Isaiah the prophet. He ⁵⁷  asked him, ⁵⁸  “Do you understand what you’re reading?” 8:31 The man ⁵⁹  replied, “How in the world can I, ⁶⁰  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 8:34

8:34 Then the eunuch said ⁶¹  to Philip, “Please tell me, ⁶²  who is the prophet saying this about – himself or someone else?” ⁶³ 

Kisah Para Rasul 9:34

9:34 Peter ⁶⁴  said to him, “Aeneas, Jesus the Christ ⁶⁵  heals you. Get up and make your own bed!” ⁶⁶  And immediately he got up.

Kisah Para Rasul 10:21

10:21 So Peter went down ⁶⁷  to the men and said, “Here I am, ⁶⁸  the person you’re looking for. Why have you come?”

Kisah Para Rasul 13:16

13:16 So Paul stood up, ⁶⁹  gestured ⁷⁰  with his hand and said,

“Men of Israel, ⁷¹  and you Gentiles who fear God, ⁷²  listen:

Kisah Para Rasul 18:9

18:9 The Lord said to Paul by a vision ⁷³  in the night, ⁷⁴  “Do not be afraid, ⁷⁵  but speak and do not be silent,

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷⁶  They replied, ⁷⁷  “No, we have not even ⁷⁸  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ⁷⁹  “I know about Jesus ⁸⁰  and I am acquainted with ⁸¹  Paul, but who are you?” ⁸² 

Kisah Para Rasul 19:25

19:25 He gathered ⁸³  these ⁸⁴  together, along with the workmen in similar trades, ⁸⁵  and said, “Men, you know that our prosperity ⁸⁶  comes from this business.

Kisah Para Rasul 20:10

20:10 But Paul went down, ⁸⁷  threw himself ⁸⁸  on the young man, ⁸⁹  put his arms around him, ⁹⁰  and said, “Do not be distressed, for he is still alive!” ⁹¹ 

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 22:13

22:13 came ⁹²  to me and stood beside me ⁹³  and said to me, ‘Brother Saul, regain your sight!’ ⁹⁴  And at that very moment ⁹⁵  I looked up and saw him. ⁹⁶ 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁹⁷  Paul said to the centurion ⁹⁸  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁹⁹  without a proper trial?” ¹⁰⁰ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ¹⁰¹  at the council ¹⁰²  and said, “Brothers, I have lived my life with a clear conscience ¹⁰³  before God to this day.”

Kisah Para Rasul 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹⁰⁴  ‘I am Jesus whom you are persecuting.

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ¹⁰⁵  and the soldiers, “Unless these men stay with the ship, you ¹⁰⁶  cannot be saved.”

Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁰⁷  but what I do have I give you. In the name ¹⁰⁸  of Jesus Christ ¹⁰⁹  the Nazarene, stand up and ¹¹⁰  walk!”

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹¹¹  him in everything he tells you. ¹¹² 

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹¹³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹¹⁴  the land?

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹¹⁵  to carry my name before Gentiles and kings and the people of Israel. ¹¹⁶ 

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ¹¹⁷  knelt down, ¹¹⁸  and prayed. Turning ¹¹⁹  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹²⁰ 

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹²¹  also went with me, and we entered the man’s house.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹²²  and put on your sandals.” Peter ¹²³  did so. Then the angel ¹²⁴  said to him, “Put on your cloak ¹²⁵  and follow me.”

Kisah Para Rasul 12:11

12:11 When ¹²⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹²⁷  me from the hand ¹²⁸  of Herod ¹²⁹  and from everything the Jewish people ¹³⁰  were expecting to happen.”

Kisah Para Rasul 12:17

12:17 He motioned to them ¹³¹  with his hand to be quiet and then related ¹³²  how the Lord had brought ¹³³  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹³⁴ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹³⁵  the Lord and fasting, the Holy Spirit said, “Set apart ¹³⁶  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹³⁷  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹³⁸ 

Kisah Para Rasul 13:22

13:22 After removing him, God ¹³⁹  raised up ¹⁴⁰  David their king. He testified about him: ¹⁴¹  ‘I have found David ¹⁴²  the son of Jesse to be a man after my heart, ¹⁴³  who will accomplish everything I want him to do.’ ¹⁴⁴ 

Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ¹⁴⁵  and visit the brothers in every town where we proclaimed the word of the Lord ¹⁴⁶  to see how they are doing.” ¹⁴⁷ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁴⁸  and turned ¹⁴⁹  and said to the spirit, “I command you in the name of Jesus Christ ¹⁵⁰  to come out of her!” And it came out of her at once. ¹⁵¹ 

Kisah Para Rasul 18:6

18:6 When they opposed him ¹⁵²  and reviled him, ¹⁵³  he protested by shaking out his clothes ¹⁵⁴  and said to them, “Your blood ¹⁵⁵  be on your own heads! I am guiltless! ¹⁵⁶  From now on I will go to the Gentiles!”

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹⁵⁷  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁵⁸  I would have been justified in accepting the complaint ¹⁵⁹  of you Jews, ¹⁶⁰ 

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹⁶¹  that is, in Jesus.”

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹⁶²  the whole time I was with you, from the first day I set foot ¹⁶³  in the province of Asia, ¹⁶⁴ 

Kisah Para Rasul 20:35

20:35 By all these things, ¹⁶⁵  I have shown you that by working in this way we must help ¹⁶⁶  the weak, ¹⁶⁷  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁶⁸ 

Kisah Para Rasul 21:39

21:39 Paul answered, ¹⁶⁹  “I am a Jew ¹⁷⁰  from Tarsus in Cilicia, a citizen of an important city. ¹⁷¹  Please ¹⁷²  allow me to speak to the people.”

Kisah Para Rasul 22:10

22:10 So I asked, ¹⁷³  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁷⁴  and go to Damascus; there you will be told about everything ¹⁷⁵  that you have been designated ¹⁷⁶  to do.’

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ¹⁷⁷  has already chosen ¹⁷⁸  you to know his will, to see ¹⁷⁹  the Righteous One, ¹⁸⁰  and to hear a command ¹⁸¹  from his mouth,

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹⁸²  Do ¹⁸³  you sit there judging me according to the law, ¹⁸⁴  and in violation of the law ¹⁸⁵  you order me to be struck?”

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹⁸⁶  stood near ¹⁸⁷  Paul ¹⁸⁸  and said, “Have courage, ¹⁸⁹  for just as you have testified about me in Jerusalem, ¹⁹⁰  so you must also testify in Rome.” ¹⁹¹ 

Kisah Para Rasul 23:20

23:20 He replied, ¹⁹²  “The Jews have agreed to ask you to bring Paul down to the council ¹⁹³  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 23:23

23:23 Then ¹⁹⁴  he summoned ¹⁹⁵  two of the centurions ¹⁹⁶  and said, “Make ready two hundred soldiers to go to Caesarea ¹⁹⁷  along with seventy horsemen ¹⁹⁸  and two hundred spearmen ¹⁹⁹  by ²⁰⁰  nine o’clock tonight, ²⁰¹ 

Kisah Para Rasul 25:9-10

25:9 But Festus, ²⁰²  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²⁰³  before me there on these charges?” ²⁰⁴  25:10 Paul replied, ²⁰⁵  “I am standing before Caesar’s ²⁰⁶  judgment seat, ²⁰⁷  where I should be tried. ²⁰⁸  I have done nothing wrong ²⁰⁹  to the Jews, as you also know very well. ²¹⁰ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ²¹¹  Paul ²¹²  stood up ²¹³  among them and said, “Men, you should have listened to me ²¹⁴  and not put out to sea ²¹⁵  from Crete, thus avoiding ²¹⁶  this damage and loss.

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ²¹⁷  his hands on Saul ²¹⁸  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ²¹⁹  has sent me so that you may see again and be filled with the Holy Spirit.” ²²⁰ 

Kisah Para Rasul 15:7

15:7 After there had been much debate, ²²¹  Peter stood up and said to them, “Brothers, you know that some time ago ²²²  God chose ²²³  me to preach to the Gentiles so they would hear the message ²²⁴  of the gospel ²²⁵  and believe. ²²⁶ 

Kisah Para Rasul 21:11

21:11 He came ²²⁷  to us, took ²²⁸  Paul’s belt, ²²⁹  tied ²³⁰  his own hands and feet with it, ²³¹  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 ²³²  to the Gentiles.’”

[7:1]  ¹ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[3:4]  ² tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[4:8]  ³ 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]  ⁴ tn Grk “Spirit, said to them.”

[4:8]  ⁵ 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.

[10:14]  ⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[19:3]  ⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁸ tn Grk “they said.”

[22:21]  ⁹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[9:10]  ¹⁰ 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.

[9:10]  ¹¹ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ¹² tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:4]  ¹³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ¹⁴ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ¹⁶ tn Or “your gifts to the needy.”

[10:4]  ¹⁷ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[5:19]  ¹⁸ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹⁹ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ²⁰ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ²¹ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[5:35]  ²² tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ²³ 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 highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ²⁴ tn Or “men, be careful.”

[10:19]  ²⁵ 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.).

[10:34]  ²⁶ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²⁷ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[14:10]  ²⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[22:27]  ³¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ³² tn Grk “and said to.”

[22:27]  ³³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ³⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ³⁵ tn Grk “He said.”

[1:7]  ³⁶ tn Grk “It is not for you to know.”

[1:15]  ³⁷ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ³⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[2:34]  ³⁹ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[5:8]  ⁴⁰ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ⁴¹ tn Grk “so much,” “as much as this.”

[5:8]  ⁴² tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[7:3]  ⁴³ sn A quotation from Gen 12:1.

[7:7]  ⁴⁴ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁴⁵ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ⁴⁶ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ⁴⁷ sn An allusion to Exod 3:12.

[7:33]  ⁴⁸ 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.

[7:56]  ⁴⁹ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[8:20]  ⁵⁰ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁵¹ tn Or “obtain.”

[8:24]  ⁵² tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ⁵³ tn Grk “may come upon.”

[8:30]  ⁵⁴ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁵⁵ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁵⁶ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁵⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁵⁸ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ⁵⁹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁶⁰ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:34]  ⁶¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁶² tn Grk “I beg you,” “I ask you.”

[8:34]  ⁶³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[9:34]  ⁶⁴ tn Grk “And Peter.” 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.

[9:34]  ⁶⁵ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ⁶⁶ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[10:21]  ⁶⁷ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁶⁸ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[13:16]  ⁶⁹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁷⁰ tn Or “motioned.”

[13:16]  ⁷¹ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁷² tn Grk “and those 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.

[18:9]  ⁷³ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ⁷⁴ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁷⁵ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[19:2]  ⁷⁶ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁷⁷ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁷⁸ 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.

[19:15]  ⁷⁹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁸⁰ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ⁸¹ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁸² sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:25]  ⁸³ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁸⁴ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁸⁵ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁸⁶ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[20:10]  ⁸⁷ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁸⁸ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁸⁹ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁹⁰ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁹¹ tn Grk “for his life is in him” (an idiom).

[22:13]  ⁹² tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁹³ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁹⁴ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ⁹⁵ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ⁹⁶ tn Grk “I looked up to him.”

[22:25]  ⁹⁷ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁹⁸ sn See the note on the word centurion in 10:1.

[22:25]  ⁹⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁰⁰ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[23:1]  ¹⁰¹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ¹⁰² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁰³ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[26:15]  ¹⁰⁴ tn Grk “said.”

[27:31]  ¹⁰⁵ sn See the note on the word centurion in 10:1.

[27:31]  ¹⁰⁶ sn The pronoun you is plural in Greek.

[3:6]  ¹⁰⁷ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁰⁸ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁰⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹¹⁰ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:22]  ¹¹¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ¹¹² sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[5:3]  ¹¹³ 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]  ¹¹⁴ 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.

[9:15]  ¹¹⁵ tn Or “tool.”

[9:15]  ¹¹⁶ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:40]  ¹¹⁷ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹¹⁸ tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹¹⁹ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹²⁰ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[11:12]  ¹²¹ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:8]  ¹²² tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹²³ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹²⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹²⁵ tn Or “outer garment.”

[12:11]  ¹²⁶ 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]  ¹²⁷ tn Or “delivered.”

[12:11]  ¹²⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹²⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹³⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:17]  ¹³¹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹³² tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹³³ tn Or “led.”

[12:17]  ¹³⁴ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[13:2]  ¹³⁵ 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]  ¹³⁶ tn Or “Appoint.”

[13:10]  ¹³⁷ tn Or “unscrupulousness.”

[13:10]  ¹³⁸ 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.

[13:22]  ¹³⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁴⁰ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹⁴¹ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹⁴² sn A quotation from Ps 89:20.

[13:22]  ¹⁴³ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁴⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[15:36]  ¹⁴⁵ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ¹⁴⁶ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ¹⁴⁷ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:18]  ¹⁴⁸ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹⁴⁹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁵⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁵¹ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[18:6]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:14]  ¹⁵⁷ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁵⁸ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹⁵⁹ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ¹⁶⁰ tn Grk “accepting your complaint, O Jews.”

[19:4]  ¹⁶¹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[20:18]  ¹⁶² tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹⁶³ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹⁶⁴ tn Grk “Asia”; see the note on this word in v. 16.

[20:35]  ¹⁶⁵ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁶⁶ tn Or “must assist.”

[20:35]  ¹⁶⁷ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁶⁸ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[21:39]  ¹⁶⁹ tn Grk “said.”

[21:39]  ¹⁷⁰ tn Grk “a Jewish man.”

[21:39]  ¹⁷¹ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ¹⁷² tn Grk “I beg you.”

[22:10]  ¹⁷³ tn Grk “So I said.”

[22:10]  ¹⁷⁴ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁷⁵ tn Grk “about all things.”

[22:10]  ¹⁷⁶ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:14]  ¹⁷⁷ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹⁷⁸ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹⁷⁹ tn Grk “and to see.” 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.

[22:14]  ¹⁸⁰ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁸¹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[23:3]  ¹⁸² sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹⁸³ tn Grk “And do.” 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.

[23:3]  ¹⁸⁴ tn The law refers to the law of Moses.

[23:3]  ¹⁸⁵ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:11]  ¹⁸⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁸⁷ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁸⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁸⁹ tn Or “Do not be afraid.”

[23:11]  ¹⁹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁹¹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:20]  ¹⁹² tn Grk “He said.”

[23:20]  ¹⁹³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:23]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁹⁷ 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]  ¹⁹⁸ tn Or “cavalrymen.”

[23:23]  ¹⁹⁹ 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]  ²⁰⁰ tn Grk “from.”

[23:23]  ²⁰¹ tn Grk “from the third hour of the night.”

[25:9]  ²⁰² sn See the note on Porcius Festus in 24:27.

[25:9]  ²⁰³ tn Or “stand trial.”

[25:9]  ²⁰⁴ tn Grk “concerning these things.”

[25:10]  ²⁰⁵ tn Grk “said.”

[25:10]  ²⁰⁶ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ²⁰⁷ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

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

[25:10]  ²⁰⁸ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ²⁰⁹ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ²¹⁰ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[27:21]  ²¹¹ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²¹² tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²¹³ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²¹⁴ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

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

[27:21]  ²¹⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ²¹⁶ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[9:17]  ²¹⁷ 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]  ²¹⁸ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²¹⁹ 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]  ²²⁰ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[15:7]  ²²¹ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ²²² tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ²²³ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ²²⁴ tn Or “word.”

[15:7]  ²²⁵ tn Or “of the good news.”

[15:7]  ²²⁶ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[21:11]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ 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]  ²³⁰ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²³¹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ²³² 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).