Kisah Para Rasul 8:34

8:34 Then the eunuch said ¹  to Philip, “Please tell me, ²  who is the prophet saying this about – himself or someone else?” ³ 

Kisah Para Rasul 19:40

19:40 For ⁴  we are in danger of being charged with rioting ⁵  today, since there is no cause we can give to explain ⁶  this disorderly gathering.” ⁷ 

Kisah Para Rasul 22:6

22:6 As ⁸  I was en route and near Damascus, ⁹  about noon a very bright ¹⁰  light from heaven ¹¹  suddenly flashed ¹²  around me.

Kisah Para Rasul 24:21

24:21 other than ¹³  this one thing ¹⁴  I shouted out while I stood before ¹⁵  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁶ 

Kisah Para Rasul 25:19-20

25:19 Rather they had several points of disagreement ¹⁷  with him about their own religion ¹⁸  and about a man named Jesus ¹⁹  who was dead, whom Paul claimed ²⁰  to be alive. 25:20 Because I was at a loss ²¹  how I could investigate these matters, ²²  I asked if he were willing to go to Jerusalem and be tried ²³  there on these charges. ²⁴ 

Kisah Para Rasul 8:15

8:15 These two ²⁵  went down and prayed for them so that they would receive the Holy Spirit.

Kisah Para Rasul 15:6

15:6 Both the apostles and the elders met together to deliberate ²⁶  about this matter.

Kisah Para Rasul 19:23

19:23 At ²⁷  that time ²⁸  a great disturbance ²⁹  took place concerning the Way. ³⁰ 

Kisah Para Rasul 24:13

24:13 nor can they prove ³¹  to you the things ³²  they are accusing me of doing. ³³ 

Kisah Para Rasul 28:21

28:21 They replied, ³⁴  “We have received no letters from Judea about you, nor have any of the brothers come from there ³⁵  and reported or said anything bad about you.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ³⁶  the former ³⁷  account, ³⁸  Theophilus, ³⁹  about all that Jesus began to do and teach

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ⁴⁰  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 13:29

13:29 When they had accomplished ⁴¹  everything that was written ⁴²  about him, they took him down ⁴³  from the cross ⁴⁴  and placed him ⁴⁵  in a tomb.

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁴⁶  the resurrection from the dead, some began to scoff, ⁴⁷  but others said, “We will hear you again about this.”

Kisah Para Rasul 23:29

23:29 I found he ⁴⁸  was accused with reference to controversial questions ⁴⁹  about their law, but no charge against him deserved death or imprisonment. ⁵⁰ 

Kisah Para Rasul 24:8

24:8 When you examine ⁵¹  him yourself, you will be able to learn from him ⁵²  about all these things we are accusing him of doing.” ⁵³ 

Kisah Para Rasul 25:18

25:18 When his accusers stood up, they did not charge ⁵⁴  him with any of the evil deeds I had suspected. ⁵⁵ 

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁵⁶  I consider myself fortunate that I am about to make my defense before you today,

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁵⁷  with complete boldness ⁵⁸  and without restriction. ⁵⁹ 

Kisah Para Rasul 2:31

2:31 David by foreseeing this ⁶⁰  spoke about the resurrection of the Christ, ⁶¹  that he was neither abandoned to Hades, ⁶²  nor did his body ⁶³  experience ⁶⁴  decay. ⁶⁵ 

Kisah Para Rasul 5:24

5:24 Now when the commander ⁶⁶  of the temple guard ⁶⁷  and the chief priests heard this report, ⁶⁸  they were greatly puzzled concerning it, ⁶⁹  wondering what this could ⁷⁰  be.

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷¹  and the name of Jesus Christ, ⁷²  they began to be baptized, ⁷³  both men and women.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁷⁴  “Lord, I have heard from many people ⁷⁵  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ⁷⁶  he saw clearly in a vision an angel of God ⁷⁷  who came in ⁷⁸  and said to him, “Cornelius.”

Kisah Para Rasul 10:9

10:9 About noon ⁷⁹  the next day, while they were on their way and approaching ⁸⁰  the city, Peter went up on the roof ⁸¹  to pray.

Kisah Para Rasul 11:22

11:22 A report ⁸²  about them came to the attention ⁸³  of the church in Jerusalem, ⁸⁴  and they sent Barnabas ⁸⁵  to Antioch. ⁸⁶ 

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁸⁷  praying to God for him. ⁸⁸ 

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁸⁹  from Paphos ⁹⁰  and came to Perga ⁹¹  in Pamphylia, ⁹²  but John ⁹³  left them and returned to Jerusalem. ⁹⁴ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ⁹⁵  about words and names and your own law, settle ⁹⁶  it yourselves. I will not be ⁹⁷  a judge of these things!”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁹⁸  entered ⁹⁹  the synagogue ¹⁰⁰  and spoke out fearlessly ¹⁰¹  for three months, addressing ¹⁰²  and convincing ¹⁰³  them about the kingdom of God. ¹⁰⁴ 

Kisah Para Rasul 19:25

19:25 He gathered ¹⁰⁵  these ¹⁰⁶  together, along with the workmen in similar trades, ¹⁰⁷  and said, “Men, you know that our prosperity ¹⁰⁸  comes from this business.

Kisah Para Rasul 21:25

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹⁰⁹  that they should avoid ¹¹⁰  meat that has been sacrificed to idols ¹¹¹  and blood and what has been strangled ¹¹²  and sexual immorality.”

Kisah Para Rasul 22:18

22:18 and saw the Lord ¹¹³  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 24:22

24:22 Then Felix, ¹¹⁴  who understood the facts ¹¹⁵  concerning the Way ¹¹⁶  more accurately, ¹¹⁷  adjourned their hearing, ¹¹⁸  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹¹⁹ 

Kisah Para Rasul 25:15

25:15 When I was in Jerusalem, ¹²⁰  the chief priests and the elders of the Jews informed ¹²¹  me about him, ¹²²  asking for a sentence of condemnation ¹²³  against him.

Kisah Para Rasul 26:7

26:7 a promise ¹²⁴  that our twelve tribes hope to attain as they earnestly serve God ¹²⁵  night and day. Concerning this hope the Jews are accusing me, ¹²⁶  Your Majesty! ¹²⁷ 

Kisah Para Rasul 28:7

28:7 Now in the region around that place ¹²⁸  were fields belonging to the chief official ¹²⁹  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹³⁰  that people ¹³¹  everywhere speak against ¹³²  it.”

Kisah Para Rasul 1:3

1:3 To the same apostles ¹³³  also, after his suffering, ¹³⁴  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹³⁵  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:16

1:16 “Brothers, ¹³⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ¹³⁷  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 2:29

2:29 “Brothers, ¹³⁸  I can speak confidently ¹³⁹  to you about our forefather ¹⁴⁰  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹⁴¹  not persecute? ¹⁴²  They ¹⁴³  killed those who foretold long ago the coming of the Righteous One, ¹⁴⁴  whose betrayers and murderers you have now become! ¹⁴⁵ 

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁴⁶  with them, the church ¹⁴⁷  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁴⁸  the apostles and elders in Jerusalem ¹⁴⁹  about this point of disagreement. ¹⁵⁰ 

Kisah Para Rasul 18:25

18:25 He had been instructed in ¹⁵¹  the way of the Lord, and with great enthusiasm ¹⁵²  he spoke and taught accurately the facts ¹⁵³  about Jesus, although he knew ¹⁵⁴  only the baptism of John.

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ¹⁵⁵  among the Gentiles to abandon ¹⁵⁶  Moses, telling them not to circumcise their children ¹⁵⁷  or live ¹⁵⁸  according to our customs.

Kisah Para Rasul 21:24

21:24 take them and purify ¹⁵⁹  yourself along with them and pay their expenses, ¹⁶⁰  so that they may have their heads shaved. ¹⁶¹  Then ¹⁶²  everyone will know there is nothing in what they have been told ¹⁶³  about you, but that you yourself live in conformity with ¹⁶⁴  the law. ¹⁶⁵ 

Kisah Para Rasul 22:10

22:10 So I asked, ¹⁶⁶  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁶⁷  and go to Damascus; there you will be told about everything ¹⁶⁸  that you have been designated ¹⁶⁹  to do.’

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ¹⁷⁰  that part of them were Sadducees ¹⁷¹  and the others Pharisees, ¹⁷²  he shouted out in the council, ¹⁷³  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹⁷⁴  of the dead!”

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹⁷⁵  stood near ¹⁷⁶  Paul ¹⁷⁷  and said, “Have courage, ¹⁷⁸  for just as you have testified about me in Jerusalem, ¹⁷⁹  so you must also testify in Rome.” ¹⁸⁰ 

Kisah Para Rasul 23:15

23:15 So now you and the council ¹⁸¹  request the commanding officer ¹⁸²  to bring him down to you, as if you were going to determine ¹⁸³  his case ¹⁸⁴  by conducting a more thorough inquiry. ¹⁸⁵  We are ready to kill him ¹⁸⁶  before he comes near this place.” ¹⁸⁷ 

Kisah Para Rasul 23:20

23:20 He replied, ¹⁸⁸  “The Jews have agreed to ask you to bring Paul down to the council ¹⁸⁹  tomorrow, as if they were going to inquire more thoroughly about him.

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 ¹⁹⁰  that you have been a judge over this nation for many years, I confidently make my defense. ¹⁹¹ 

Kisah Para Rasul 24:24-25

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ¹⁹²  arrived with his wife Drusilla, ¹⁹³  who was Jewish, he sent for Paul and heard him speak ¹⁹⁴  about faith in Christ Jesus. ¹⁹⁵  24:25 While Paul ¹⁹⁶  was discussing ¹⁹⁷  righteousness, self-control, ¹⁹⁸  and the coming judgment, Felix ¹⁹⁹  became ²⁰⁰  frightened and said, “Go away for now, and when I have an opportunity, ²⁰¹  I will send for you.”

Kisah Para Rasul 25:9

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 

Kisah Para Rasul 25:16

25:16 I answered them ²⁰⁵  that it was not the custom of the Romans to hand over anyone ²⁰⁶  before the accused had met his accusers face to face ²⁰⁷  and had been given ²⁰⁸  an opportunity to make a defense against the accusation. ²⁰⁹ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ²¹⁰  to write to my lord ²¹¹  about him. ²¹²  Therefore I have brought him before you all, and especially before you, King Agrippa, ²¹³  so that after this preliminary hearing ²¹⁴  I may have something to write.

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ²¹⁵  to him, ²¹⁶  because I cannot believe ²¹⁷  that any of these things has escaped his notice, ²¹⁸  for this was not done in a corner. ²¹⁹ 

Kisah Para Rasul 28:15

28:15 The brothers from there, ²²⁰  when they heard about us, came as far as the Forum of Appius ²²¹  and Three Taverns ²²²  to meet us. When he saw them, ²²³  Paul thanked God and took courage.

Kisah Para Rasul 25:24

25:24 Then Festus ²²⁴  said, “King Agrippa, ²²⁵  and all you who are present here with us, you see this man about whom the entire Jewish populace ²²⁶  petitioned ²²⁷  me both in Jerusalem ²²⁸  and here, ²²⁹  shouting loudly ²³⁰  that he ought not to live any longer.

Kisah Para Rasul 28:23

28:23 They set ²³¹  a day to meet with him, ²³²  and they came to him where he was staying ²³³  in even greater numbers. ²³⁴  From morning until evening he explained things ²³⁵  to them, ²³⁶  testifying ²³⁷  about the kingdom of God ²³⁸  and trying to convince ²³⁹  them about Jesus from both the law of Moses and the prophets.

[8:34]  ¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ² tn Grk “I beg you,” “I ask you.”

[8:34]  ³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[19:40]  ⁴ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁵ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁶ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁷ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[22:6]  ⁸ tn Grk “It happened that as.” 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.

[22:6]  ⁹ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹⁰ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹² tn Or “shone.”

[24:21]  ¹³ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ¹⁴ tn Grk “one utterance.”

[24:21]  ¹⁵ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁶ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[25:19]  ¹⁷ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ¹⁸ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁹ tn Grk “a certain Jesus.”

[25:19]  ²⁰ tn Or “asserted.”

[25:20]  ²¹ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ²² tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ²³ tn Or “stand trial.”

[25:20]  ²⁴ tn Grk “on these things.”

[8:15]  ²⁵ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[15:6]  ²⁶ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[19:23]  ²⁷ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ²⁸ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ²⁹ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ³⁰ sn The Way refers to the Christian movement (Christianity).

[24:13]  ³¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ³² tn The words “the things” 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.

[24:13]  ³³ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[28:21]  ³⁴ tn Grk “they said to him.”

[28:21]  ³⁵ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[1:1]  ³⁶ tn Or “produced,” Grk “made.”

[1:1]  ³⁷ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³⁸ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ³⁹ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[10:19]  ⁴⁰ 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.).

[13:29]  ⁴¹ tn Or “carried out.”

[13:29]  ⁴² sn That is, everything that was written in OT scripture.

[13:29]  ⁴³ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁴⁴ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁴⁵ 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.

[17:32]  ⁴⁶ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁴⁷ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[23:29]  ⁴⁸ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ⁴⁹ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ⁵⁰ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[24:8]  ⁵¹ tn Or “question.”

[24:8]  ⁵² tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ⁵³ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[25:18]  ⁵⁴ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ⁵⁵ tn Or “I was expecting.”

[26:2]  ⁵⁶ sn See the note on King Agrippa in 25:13.

[28:31]  ⁵⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁵⁸ tn Or “openness.”

[28:31]  ⁵⁹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[2:31]  ⁶⁰ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ⁶¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[2:31]  ⁶² tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ⁶³ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ⁶⁴ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ⁶⁵ sn An allusion to Ps 16:10.

[5:24]  ⁶⁶ tn Or “captain.”

[5:24]  ⁶⁷ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁶⁸ tn Grk “heard these words.”

[5:24]  ⁶⁹ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁷⁰ tn The optative verb here expresses confused uncertainty.

[8:12]  ⁷¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[9:13]  ⁷⁴ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁷⁵ tn The word “people” is not in the Greek text, but is implied.

[10:3]  ⁷⁶ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁷⁷ 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]  ⁷⁸ 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.”

[10:9]  ⁷⁹ tn Grk “about the sixth hour.”

[10:9]  ⁸⁰ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁸¹ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[11:22]  ⁸² tn Grk “Word.”

[11:22]  ⁸³ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁸⁵ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁸⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[12:5]  ⁸⁷ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁸⁸ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[13:13]  ⁸⁹ 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.”

[13:13]  ⁹⁰ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁹¹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ⁹² sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁹³ sn That is, John Mark.

[13:13]  ⁹⁴ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:15]  ⁹⁵ tn Or “dispute.”

[18:15]  ⁹⁶ tn Grk “see to it” (an idiom).

[18:15]  ⁹⁷ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:8]  ⁹⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁹⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹⁰⁰ sn See the note on synagogue in 6:9.

[19:8]  ¹⁰¹ tn Or “boldly.”

[19:8]  ¹⁰² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ¹⁰³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁰⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:25]  ¹⁰⁵ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[21:25]  ¹⁰⁹ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ¹¹⁰ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ¹¹¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ¹¹² sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[22:18]  ¹¹³ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[24:22]  ¹¹⁴ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹¹⁵ tn Grk “the things.”

[24:22]  ¹¹⁶ tn That is, concerning Christianity.

[24:22]  ¹¹⁷ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ¹¹⁸ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ¹¹⁹ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[25:15]  ¹²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ¹²¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ¹²² tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ¹²³ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[26:7]  ¹²⁴ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ¹²⁵ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ¹²⁶ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ¹²⁷ tn Grk “O King!”

[28:7]  ¹²⁸ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ¹²⁹ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:22]  ¹³⁰ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹³¹ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹³² tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[1:3]  ¹³³ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹³⁴ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹³⁵ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:16]  ¹³⁶ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ¹³⁷ tn Grk “foretold by the mouth of.”

[2:29]  ¹³⁸ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ¹³⁹ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹⁴⁰ tn Or “about our noted ancestor,” “about the patriarch.”

[7:52]  ¹⁴¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁴² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁴³ tn Grk “And they.” 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.

[7:52]  ¹⁴⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁴⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[15:2]  ¹⁴⁶ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁴⁷ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁴⁸ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁵⁰ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[18:25]  ¹⁵¹ tn Or “had been taught.”

[18:25]  ¹⁵² tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ¹⁵³ tn Grk “the things.”

[18:25]  ¹⁵⁴ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[21:21]  ¹⁵⁵ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ¹⁵⁶ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ¹⁵⁷ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁵⁸ tn Grk “or walk.”

[21:24]  ¹⁵⁹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹⁶⁰ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹⁶¹ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ¹⁶² tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ¹⁶³ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ¹⁶⁴ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ¹⁶⁵ sn The law refers to the law of Moses.

[22:10]  ¹⁶⁶ tn Grk “So I said.”

[22:10]  ¹⁶⁷ 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]  ¹⁶⁸ tn Grk “about all things.”

[22:10]  ¹⁶⁹ 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.

[23:6]  ¹⁷⁰ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹⁷¹ sn See the note on Sadducees in 4:1.

[23:6]  ¹⁷² sn See the note on Pharisee in 5:34.

[23:6]  ¹⁷³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹⁷⁴ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:11]  ¹⁷⁵ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁷⁶ 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]  ¹⁷⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁷⁸ tn Or “Do not be afraid.”

[23:11]  ¹⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁸⁰ 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.

[23:15]  ¹⁸¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁸² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁸³ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁸⁴ tn Grk “determine the things about him.”

[23:15]  ¹⁸⁵ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁸⁶ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁸⁷ tn The words “this place” are not in the Greek text, but are implied.

[23:20]  ¹⁸⁸ tn Grk “He said.”

[23:20]  ¹⁸⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:10]  ¹⁹⁰ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ¹⁹¹ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:24]  ¹⁹² sn See the note on Antonius Felix in 23:24.

[24:24]  ¹⁹³ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ¹⁹⁴ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ¹⁹⁵ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ¹⁹⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ¹⁹⁷ tn Or “speaking about.”

[24:25]  ¹⁹⁸ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ¹⁹⁹ sn See the note on Felix in 23:26.

[24:25]  ²⁰⁰ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ²⁰¹ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[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.”

[25:16]  ²⁰⁵ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ²⁰⁶ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ²⁰⁷ tn Or “has met his accusers in person.”

[25:16]  ²⁰⁸ tn Grk “and receives.”

[25:16]  ²⁰⁹ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:26]  ²¹⁰ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ²¹¹ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ²¹² tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ²¹³ sn See the note on King Agrippa in 25:13.

[25:26]  ²¹⁴ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:26]  ²¹⁵ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ²¹⁶ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ²¹⁷ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ²¹⁸ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ²¹⁹ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[28:15]  ²²⁰ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ²²¹ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ²²² sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ²²³ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[25:24]  ²²⁴ sn See the note on Porcius Festus in 24:27.

[25:24]  ²²⁵ sn See the note on King Agrippa in 25:13.

[25:24]  ²²⁶ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ²²⁷ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ²²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ²²⁹ sn Here means “here in Caesarea.”

[25:24]  ²³⁰ tn Or “screaming.”

[28:23]  ²³¹ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²³² tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ²³³ tn Or “came to him in his rented quarters.”

[28:23]  ²³⁴ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ²³⁵ 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]  ²³⁶ 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]  ²³⁷ 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]  ²³⁸ 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]  ²³⁹ tn Or “persuade.”