Kisah Para Rasul 7:47

7:47 But Solomon built a house ¹  for him.

Kisah Para Rasul 7:5

7:5 He ²  did not give any of it to him for an inheritance, ³  not even a foot of ground, ⁴  yet God ⁵  promised to give it to him as his possession, and to his descendants after him, ⁶  even though Abraham ⁷  as yet had no child.

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁸  called two of his personal servants ⁹  and a devout soldier from among those who served him, ¹⁰ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹¹  threw himself ¹²  on the young man, ¹³  put his arms around him, ¹⁴  and said, “Do not be distressed, for he is still alive!” ¹⁵ 

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ¹⁶  and for this reason he sent for Paul ¹⁷  as often as possible ¹⁸  and talked ¹⁹  with him.

Kisah Para Rasul 8:2

8:2 Some ²⁰  devout men buried Stephen and made loud lamentation ²¹  over him. ²² 

Kisah Para Rasul 8:11

8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ²³ 

Kisah Para Rasul 10:27

10:27 Peter ²⁴  continued talking with him as he went in, and he found many people gathered together. ²⁵ 

Kisah Para Rasul 22:15

22:15 because you will be his witness ²⁶  to all people ²⁷  of what you have seen and heard.

Kisah Para Rasul 23:2

23:2 At that ²⁸  the high priest Ananias ordered those standing near ²⁹  Paul ³⁰  to strike ³¹  him on the mouth.

Kisah Para Rasul 23:32

23:32 The next day they let ³²  the horsemen ³³  go on with him, and they returned to the barracks. ³⁴ 

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ³⁵  replied, ³⁶  “What is it, Lord?” The angel ³⁷  said to him, “Your prayers and your acts of charity ³⁸  have gone up as a memorial ³⁹  before God.

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ⁴⁰  so as not to spend time ⁴¹  in the province of Asia, ⁴²  for he was hurrying ⁴³  to arrive in Jerusalem, ⁴⁴  if possible, ⁴⁵  by the day of Pentecost.

Kisah Para Rasul 4:37

4:37 sold ⁴⁶  a field ⁴⁷  that belonged to him and brought the money ⁴⁸  and placed it at the apostles’ feet.

Kisah Para Rasul 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ⁴⁹ ), ⁵⁰  and they were filled with jealousy. ⁵¹ 

Kisah Para Rasul 9:4

9:4 He ⁵²  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁵³  why are you persecuting me?” ⁵⁴ 

Kisah Para Rasul 9:7

9:7 (Now the men ⁵⁵  who were traveling with him stood there speechless, ⁵⁶  because they heard the voice but saw no one.) ⁵⁷ 

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ⁵⁸  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 10:35

10:35 but in every nation ⁵⁹  the person who fears him ⁶⁰  and does what is right ⁶¹  is welcomed before him.

Kisah Para Rasul 16:32

16:32 Then ⁶²  they spoke the word of the Lord ⁶³  to him, along with all those who were in his house.

Kisah Para Rasul 22:27

22:27 So the commanding officer ⁶⁴  came and asked ⁶⁵  Paul, ⁶⁶  “Tell me, are you a Roman citizen?” ⁶⁷  He replied, ⁶⁸  “Yes.”

Kisah Para Rasul 23:28

23:28 Since I wanted to know ⁶⁹  what charge they were accusing him of, ⁷⁰  I brought him down to their council. ⁷¹ 

Kisah Para Rasul 23:33

23:33 When the horsemen ⁷²  came to Caesarea ⁷³  and delivered the letter to the governor, they also presented ⁷⁴  Paul to him.

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁷⁵  to guard Paul, ⁷⁶  but to let him have some freedom, ⁷⁷  and not to prevent any of his friends ⁷⁸  from meeting his needs. ⁷⁹ 

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ⁸⁰  of the Jews brought formal charges ⁸¹  against Paul to him.

Kisah Para Rasul 2:30

2:30 So then, because ⁸²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁸³  on his throne, ⁸⁴ 

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ⁸⁵  and so is the Holy Spirit whom God has given to those who obey ⁸⁶  him.”

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ⁸⁷  Then ⁸⁸  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ⁸⁹  to visit his fellow countrymen ⁹⁰  the Israelites. ⁹¹ 

Kisah Para Rasul 7:30

7:30 “After ⁹²  forty years had passed, an angel appeared to him in the desert ⁹³  of Mount Sinai, in the flame of a burning bush. ⁹⁴ 

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. ⁹⁵ 

Kisah Para Rasul 8:31

8:31 The man ⁹⁶  replied, “How in the world can I, ⁹⁷  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ⁹⁸  and beginning with this scripture ⁹⁹  proclaimed the good news about Jesus to him.

Kisah Para Rasul 9:34

9:34 Peter ¹⁰⁰  said to him, “Aeneas, Jesus the Christ ¹⁰¹  heals you. Get up and make your own bed!” ¹⁰²  And immediately he got up.

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ¹⁰³  he saw clearly in a vision an angel of God ¹⁰⁴  who came in ¹⁰⁵  and said to him, “Cornelius.”

Kisah Para Rasul 10:23

10:23 So Peter ¹⁰⁶  invited them in and entertained them as guests.

On the next day he got up and set out ¹⁰⁷  with them, and some of the brothers from Joppa ¹⁰⁸  accompanied him.

Kisah Para Rasul 10:25

10:25 So when ¹⁰⁹  Peter came in, Cornelius met ¹¹⁰  him, fell ¹¹¹  at his feet, and worshiped ¹¹²  him.

Kisah Para Rasul 13:31

13:31 and ¹¹³  for many days he appeared to those who had accompanied ¹¹⁴  him from Galilee to Jerusalem. These ¹¹⁵  are now his witnesses to the people.

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ¹¹⁶  stared ¹¹⁷  intently at him and saw he had faith to be healed,

Kisah Para Rasul 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹¹⁸  his spirit was greatly upset ¹¹⁹  because he saw ¹²⁰  the city was full of idols.

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹²¹  who is ¹²²  Lord of heaven and earth, does not live in temples made by human hands, ¹²³ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ¹²⁴  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹²⁵ 

Kisah Para Rasul 17:34

17:34 But some people ¹²⁶  joined him ¹²⁷  and believed. Among them ¹²⁸  were Dionysius, who was a member of the Areopagus, ¹²⁹  a woman ¹³⁰  named Damaris, and others with them.

Kisah Para Rasul 19:22

19:22 So after sending ¹³¹  two of his assistants, ¹³²  Timothy and Erastus, to Macedonia, ¹³³  he himself stayed on for a while in the province of Asia. ¹³⁴ 

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ¹³⁵  who were his friends sent ¹³⁶  a message ¹³⁷  to him, urging him not to venture ¹³⁸  into the theater.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹³⁹  against someone, the courts are open ¹⁴⁰  and there are proconsuls; let them bring charges against one another there. ¹⁴¹ 

Kisah Para Rasul 20:3-4

20:3 where he stayed ¹⁴²  for three months. Because the Jews had made ¹⁴³  a plot ¹⁴⁴  against him as he was intending ¹⁴⁵  to sail ¹⁴⁶  for Syria, he decided ¹⁴⁷  to return through Macedonia. ¹⁴⁸  20:4 Paul ¹⁴⁹  was accompanied by Sopater son of Pyrrhus from Berea, ¹⁵⁰  Aristarchus and Secundus from Thessalonica, ¹⁵¹  Gaius ¹⁵²  from Derbe, ¹⁵³  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ¹⁵⁴ 

Kisah Para Rasul 21:8

21:8 On the next day we left ¹⁵⁵  and came to Caesarea, ¹⁵⁶  and entered ¹⁵⁷  the house of Philip the evangelist, who was one of the seven, ¹⁵⁸  and stayed with him.

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁵⁹  they assumed Paul had brought him into the inner temple courts.) ¹⁶⁰ 

Kisah Para Rasul 22:24

22:24 the commanding officer ¹⁶¹  ordered Paul ¹⁶²  to be brought back into the barracks. ¹⁶³  He told them ¹⁶⁴  to interrogate Paul ¹⁶⁵  by beating him with a lash ¹⁶⁶  so that he could find out the reason the crowd ¹⁶⁷  was shouting at Paul ¹⁶⁸  in this way.

Kisah Para Rasul 23:17

23:17 Paul called ¹⁶⁹  one of the centurions ¹⁷⁰  and said, “Take this young man to the commanding officer, ¹⁷¹  for he has something to report to him.”

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ¹⁷²  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁷³  at what had happened to him.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁷⁴  name, ¹⁷⁵  his very name has made this man – whom you see and know – strong. The ¹⁷⁶  faith that is through Jesus ¹⁷⁷  has given him this complete health in the presence ¹⁷⁸  of you all.

Kisah Para Rasul 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹⁷⁹  and no one said that any of his possessions was his own, but everything was held in common. ¹⁸⁰ 

Kisah Para Rasul 5:36-37

5:36 For some time ago ¹⁸¹  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ¹⁸²  was killed, and all who followed him were dispersed and nothing came of it. ¹⁸³  5:37 After him Judas the Galilean arose in the days of the census, ¹⁸⁴  and incited people to follow him in revolt. ¹⁸⁵  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 7:8

7:8 Then God ¹⁸⁶  gave Abraham ¹⁸⁷  the covenant ¹⁸⁸  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ¹⁸⁹  and Isaac became the father of ¹⁹⁰  Jacob, and Jacob of the twelve patriarchs. ¹⁹¹ 

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 ¹⁹²  him ruler over Egypt and over all his household.

Kisah Para Rasul 7:35

7:35 This same ¹⁹³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹⁹⁴  God sent as both ruler and deliverer ¹⁹⁵  through the hand of the angel ¹⁹⁶  who appeared to him in the bush.

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹⁹⁷  in the wilderness ¹⁹⁸  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁹⁹  and he ²⁰⁰  received living oracles ²⁰¹  to give to you. ²⁰² 

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ²⁰³  – we do not know what has happened to him!’ ²⁰⁴ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ²⁰⁵  Saul, ²⁰⁶  brought ²⁰⁷  him to the apostles, and related to them how he had seen the Lord on the road, that ²⁰⁸  the Lord had spoken to him, and how in Damascus he had spoken out boldly ²⁰⁹  in the name of Jesus.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ²¹⁰  who ate and drank ²¹¹  with him after he rose from the dead.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ²¹²  and put on your sandals.” Peter ²¹³  did so. Then the angel ²¹⁴  said to him, “Put on your cloak ²¹⁵  and follow me.”

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ²¹⁶  to accompany him, and he took ²¹⁷  him and circumcised ²¹⁸  him because of the Jews who were in those places, ²¹⁹  for they all knew that his father was Greek. ²²⁰ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²²¹  many more days in Corinth, ²²²  said farewell to ²²³  the brothers and sailed away to Syria accompanied by ²²⁴  Priscilla and Aquila. ²²⁵  He ²²⁶  had his hair cut off ²²⁷  at Cenchrea ²²⁸  because he had made a vow. ²²⁹ 

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ²³⁰  in the synagogue, ²³¹  but when Priscilla and Aquila ²³²  heard him, they took him aside ²³³  and explained the way of God to him more accurately.

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ²³⁴  God. Then they said to him, “You see, brother, how many thousands of Jews ²³⁵  there are who have believed, and they are all ardent observers ²³⁶  of the law. ²³⁷ 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²³⁸  and some experts in the law ²³⁹  from the party of the Pharisees stood up ²⁴⁰  and protested strongly, ²⁴¹  “We find nothing wrong ²⁴²  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 23:11

23:11 The following night the Lord ²⁴³  stood near ²⁴⁴  Paul ²⁴⁵  and said, “Have courage, ²⁴⁶  for just as you have testified about me in Jerusalem, ²⁴⁷  so you must also testify in Rome.” ²⁴⁸ 

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ²⁴⁹  that you have been a judge over this nation for many years, I confidently make my defense. ²⁵⁰ 

Kisah Para Rasul 28:8

28:8 The father ²⁵¹  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ²⁵²  and after praying, placed ²⁵³  his hands on him and healed ²⁵⁴  him.

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ²⁵⁵  at daybreak and began teaching. ²⁵⁶ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ²⁵⁷  – that is, the whole high council ²⁵⁸  of the Israelites ²⁵⁹  – and sent to the jail to have the apostles ²⁶⁰  brought before them. ²⁶¹ 

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ²⁶²  when he arrived ²⁶³  they brought him to the upper room. All ²⁶⁴  the widows stood beside him, crying and showing him ²⁶⁵  the tunics ²⁶⁶  and other clothing ²⁶⁷  Dorcas used to make ²⁶⁸  while she was with them.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ²⁶⁹  and Stoic ²⁷⁰  philosophers were conversing ²⁷¹  with him, and some were asking, ²⁷²  “What does this foolish babbler ²⁷³  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²⁷⁴  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²⁷⁵ 

Kisah Para Rasul 28:23

28:23 They set ²⁷⁶  a day to meet with him, ²⁷⁷  and they came to him where he was staying ²⁷⁸  in even greater numbers. ²⁷⁹  From morning until evening he explained things ²⁸⁰  to them, ²⁸¹  testifying ²⁸²  about the kingdom of God ²⁸³  and trying to convince ²⁸⁴  them about Jesus from both the law of Moses and the prophets.

[7:47]  ¹ sn See 1 Kgs 8:1-21.

[7:5]  ² tn Grk “And he.” 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.

[7:5]  ³ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁴ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁶ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁷ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[10:7]  ⁸ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁹ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ¹⁰ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[20:10]  ¹¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁴ 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]  ¹⁵ tn Grk “for his life is in him” (an idiom).

[24:26]  ¹⁶ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ¹⁸ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ¹⁹ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[8:2]  ²⁰ tn “Some” is not in the Greek text, but is implied.

[8:2]  ²¹ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ²² tn Or “mourned greatly for him.”

[9:16]  ²³ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[10:27]  ²⁴ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:27]  ²⁵ tn Or “many people assembled.”

[22:15]  ²⁶ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ²⁷ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[23:2]  ²⁸ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ²⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³¹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:32]  ³² tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ³³ tn Or “cavalrymen.”

[23:32]  ³⁴ 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.”

[10:4]  ³⁵ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ³⁶ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ³⁷ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ³⁸ tn Or “your gifts to the needy.”

[10:4]  ³⁹ 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).

[20:16]  ⁴⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁴¹ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁴² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ⁴³ tn Or “was eager.”

[20:16]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁴⁵ tn Grk “if it could be to him” (an idiom).

[4:37]  ⁴⁶ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ⁴⁷ tn Or “a farm.”

[4:37]  ⁴⁸ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:17]  ⁴⁹ sn See the note on Sadducees in 4:1.

[5:17]  ⁵⁰ sn This is a parenthetical note by the author.

[5:17]  ⁵¹ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[9:4]  ⁵² 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.

[9:4]  ⁵³ tn The double vocative suggests emotion.

[9:4]  ⁵⁴ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:7]  ⁵⁵ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁵⁶ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁵⁷ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:12]  ⁵⁸ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[10:35]  ⁵⁹ sn See Luke 24:47.

[10:35]  ⁶⁰ tn Or “shows reverence for him.”

[10:35]  ⁶¹ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[16:32]  ⁶² tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁶³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[22:27]  ⁶⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ⁶⁵ tn Grk “and said to.”

[22:27]  ⁶⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ⁶⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁶⁸ tn Grk “He said.”

[23:28]  ⁶⁹ tn Or “determine.”

[23:28]  ⁷⁰ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ⁷¹ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:33]  ⁷² tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ⁷³ 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. It was about 30 mi (50 km) from Antipatris.

[23:33]  ⁷⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[24:23]  ⁷⁵ sn See the note on the word centurion in 10:1.

[24:23]  ⁷⁶ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁷⁷ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁷⁸ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁷⁹ tn Grk “from serving him.”

[25:2]  ⁸⁰ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ⁸¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[2:30]  ⁸² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁸³ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁸⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[5:32]  ⁸⁵ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁸⁶ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:40]  ⁸⁷ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁸⁸ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:23]  ⁸⁹ tn Grk “heart.”

[7:23]  ⁹⁰ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁹¹ tn Grk “the sons of Israel.”

[7:30]  ⁹² tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁹³ tn Or “wilderness.”

[7:30]  ⁹⁴ sn An allusion to Exod 3:2.

[7:33]  ⁹⁵ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[8:31]  ⁹⁶ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁹⁷ 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.

[8:35]  ⁹⁸ tn Grk “opening his mouth” (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.

[8:35]  ⁹⁹ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:34]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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.

[10:3]  ¹⁰³ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ¹⁰⁴ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ¹⁰⁵ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:23]  ¹⁰⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ¹⁰⁷ tn Or “went forth.”

[10:23]  ¹⁰⁸ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:25]  ¹⁰⁹ tn Grk “So 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.

[10:25]  ¹¹⁰ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹¹¹ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹¹² sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[13:31]  ¹¹³ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹¹⁴ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹¹⁵ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[14:9]  ¹¹⁶ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ¹¹⁷ tn Or “looked.”

[17:16]  ¹¹⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹¹⁹ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ¹²⁰ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:24]  ¹²¹ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹²² tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹²³ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:28]  ¹²⁴ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹²⁵ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:34]  ¹²⁶ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹²⁷ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹²⁸ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹²⁹ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹³⁰ tn Grk “and a woman”; but 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.

[19:22]  ¹³¹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ¹³² tn Grk “two of those who ministered to him.”

[19:22]  ¹³³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ¹³⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:31]  ¹³⁵ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ¹³⁶ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ¹³⁷ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ¹³⁸ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:38]  ¹³⁹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹⁴⁰ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹⁴¹ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[20:3]  ¹⁴² tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹⁴³ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹⁴⁴ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹⁴⁵ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹⁴⁶ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹⁴⁷ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹⁴⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ¹⁴⁹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ¹⁵⁰ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ¹⁵¹ tn Grk “of the Thessalonians.”

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ¹⁵² tn Grk “and Gaius,” but 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.

[20:4]  ¹⁵³ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  map For location see JP1 E2; JP2 E2; JP3 E2.

[20:4]  ¹⁵⁴ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:8]  ¹⁵⁵ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁵⁶ 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 another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹⁵⁷ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁵⁸ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:29]  ¹⁵⁹ tn Grk “whom.”

[21:29]  ¹⁶⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[22:24]  ¹⁶¹ 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.

[22:24]  ¹⁶² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁶³ 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.”

[22:24]  ¹⁶⁴ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ¹⁶⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁶⁶ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ¹⁶⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹⁶⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:17]  ¹⁶⁹ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ¹⁷⁰ sn See the note on the word centurion in 10:1.

[23:17]  ¹⁷¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[3:10]  ¹⁷² tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ¹⁷³ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:16]  ¹⁷⁴ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹⁷⁵ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹⁷⁶ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹⁷⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ¹⁷⁸ tn Or “in full view.”

[4:32]  ¹⁷⁹ tn Grk “soul.”

[4:32]  ¹⁸⁰ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[5:36]  ¹⁸¹ tn Grk “For before these days.”

[5:36]  ¹⁸² tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ¹⁸³ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ¹⁸⁴ tn Or “registration.”

[5:37]  ¹⁸⁵ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:8]  ¹⁸⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ¹⁸⁷ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ¹⁸⁸ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ¹⁸⁹ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ¹⁹⁰ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ¹⁹¹ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:10]  ¹⁹² tn Or “appointed.” See Gen 41:41-43.

[7:35]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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).

[7:38]  ¹⁹⁷ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁹⁸ tn Or “desert.”

[7:38]  ¹⁹⁹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ²⁰⁰ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ²⁰¹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ²⁰² tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:40]  ²⁰³ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ²⁰⁴ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[9:27]  ²⁰⁵ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ²⁰⁶ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ²⁰⁷ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ²⁰⁸ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ²⁰⁹ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[10:41]  ²¹⁰ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ²¹¹ sn Ate and drank. See Luke 24:35-49.

[12:8]  ²¹² 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]  ²¹³ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²¹⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²¹⁵ tn Or “outer garment.”

[16:3]  ²¹⁶ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ²¹⁷ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ²¹⁸ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ²¹⁹ tn Or “who lived in the area.”

[16:3]  ²²⁰ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[18:18]  ²²¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²²³ 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]  ²²⁴ tn Grk “Syria, and with him.”

[18:18]  ²²⁵ sn See the note on Aquila in 18:2.

[18:18]  ²²⁶ 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]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ 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.

[18:26]  ²³⁰ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²³¹ sn See the note on synagogue in 6:9.

[18:26]  ²³² 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]  ²³³ 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.”

[21:20]  ²³⁴ tn Or “glorified.”

[21:20]  ²³⁵ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ²³⁶ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²³⁷ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[23:9]  ²³⁸ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²³⁹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁴⁰ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁴¹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²⁴² sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:11]  ²⁴³ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²⁴⁴ 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]  ²⁴⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²⁴⁶ tn Or “Do not be afraid.”

[23:11]  ²⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²⁴⁸ 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.

[24:10]  ²⁴⁹ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ²⁵⁰ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[28:8]  ²⁵¹ tn Grk “It happened that the father.” 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.

[28:8]  ²⁵² tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁵³ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁵⁴ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[5:21]  ²⁵⁵ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ²⁵⁶ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ²⁵⁷ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ²⁵⁸ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ²⁵⁹ tn Grk “sons of Israel.”

[5:21]  ²⁶⁰ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ²⁶¹ tn The words “before them” are not in the Greek text but are implied.

[9:39]  ²⁶² tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ²⁶³ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ²⁶⁴ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ²⁶⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ²⁶⁶ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ²⁶⁷ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ²⁶⁸ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[17:18]  ²⁶⁹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²⁷⁰ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²⁷¹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²⁷² tn Grk “saying.”

[17:18]  ²⁷³ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²⁷⁴ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²⁷⁵ sn This is a parenthetical note by the author.

[28:23]  ²⁷⁶ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²⁷⁷ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ²⁷⁸ tn Or “came to him in his rented quarters.”

[28:23]  ²⁷⁹ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ²⁸⁰ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ²⁸¹ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ²⁸² tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ²⁸³ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ²⁸⁴ tn Or “persuade.”