Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ¹ 

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ² 

Kisah Para Rasul 1:24

1:24 Then they prayed, ³  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ⁴  when he arrived ⁵  they brought him to the upper room. All ⁶  the widows stood beside him, crying and showing him ⁷  the tunics ⁸  and other clothing ⁹  Dorcas used to make ¹⁰  while she was with them.

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹¹  that the Christ ¹²  had to suffer and to rise from the dead, ¹³  saying, ¹⁴  “This Jesus I am proclaiming to you is the Christ.” ¹⁵ 

Kisah Para Rasul 9:41

9:41 He gave ¹⁶  her his hand and helped her get up. Then he called ¹⁷  the saints and widows and presented her alive.

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ¹⁸  it is unlawful ¹⁹  for a Jew ²⁰  to associate with or visit a Gentile, ²¹  yet God has shown me that I should call no person ²²  defiled or ritually unclean. ²³ 

Kisah Para Rasul 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ²⁴ 

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ²⁵  in public debate, ²⁶  demonstrating from the scriptures that the Christ ²⁷  was Jesus. ²⁸ 

Kisah Para Rasul 25:9

25:9 But Festus, ²⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ³⁰  before me there on these charges?” ³¹ 

Kisah Para Rasul 20:35

20:35 By all these things, ³²  I have shown you that by working in this way we must help ³³  the weak, ³⁴  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ³⁵ 

Kisah Para Rasul 1:3

1:3 To the same apostles ³⁶  also, after his suffering, ³⁷  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³⁸  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ³⁹  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁴⁰  as a servant and witness ⁴¹  to the things ⁴²  you have seen ⁴³  and to the things in which I will appear to you.

Kisah Para Rasul 2:19

2:19 And I will perform wonders in the sky ⁴⁴  above

and miraculous signs ⁴⁵  on the earth below,

blood and fire and clouds of smoke.

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ⁴⁶  “These men are servants ⁴⁷  of the Most High God, who are proclaiming to you the way ⁴⁸  of salvation.” ⁴⁹ 

Kisah Para Rasul 10:40

10:40 but ⁵⁰  God raised him up on the third day and caused him to be seen, ⁵¹ 

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁵²  and was causing consternation ⁵³  among the Jews who lived in Damascus by proving ⁵⁴  that Jesus ⁵⁵  is the Christ. ⁵⁶ 

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁵⁷  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁵⁸  wonders, and miraculous signs ⁵⁹  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁶⁰  has testified ⁶¹  to them by giving them the Holy Spirit just as he did to us, ⁶² 

Kisah Para Rasul 15:14

15:14 Simeon ⁶³  has explained ⁶⁴  how God first concerned himself ⁶⁵  to select ⁶⁶  from among the Gentiles ⁶⁷  a people for his name.

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁶⁸  after he had given orders ⁶⁹  by ⁷⁰  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:16

1:16 “Brothers, ⁷¹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁷²  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 28:2

28:2 The local inhabitants ⁷³  showed us extraordinary ⁷⁴  kindness, for they built a fire and welcomed us all because it had started to rain ⁷⁵  and was cold.

Kisah Para Rasul 9:6

9:6 But stand up ⁷⁶  and enter the city and you will be told ⁷⁷  what you must do.”

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ⁷⁸  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁷⁹  and to the Gentiles, that they should repent and turn to God, ⁸⁰  performing deeds consistent with ⁸¹  repentance.

Kisah Para Rasul 7:44

7:44 Our ancestors ⁸²  had the tabernacle ⁸³  of testimony in the wilderness, ⁸⁴  just as God ⁸⁵  who spoke to Moses ordered him ⁸⁶  to make it according to the design he had seen.

Kisah Para Rasul 8:31

8:31 The man ⁸⁷  replied, “How in the world can I, ⁸⁸  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 9:31

9:31 Then ⁸⁹  the church throughout Judea, Galilee, ⁹⁰  and Samaria experienced ⁹¹  peace and thus was strengthened. ⁹²  Living ⁹³  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁹⁴  increased in numbers.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁹⁵  who ate and drank ⁹⁶  with him after he rose from the dead.

Kisah Para Rasul 21:4

21:4 After we located ⁹⁷  the disciples, we stayed there ⁹⁸  seven days. They repeatedly told ⁹⁹  Paul through the Spirit ¹⁰⁰  not to set foot ¹⁰¹  in Jerusalem. ¹⁰² 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹⁰³  in Damascus, so that if he found any who belonged to the Way, ¹⁰⁴  either men or women, he could bring them as prisoners ¹⁰⁵  to Jerusalem. ¹⁰⁶ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹⁰⁷  that ¹⁰⁸  God anointed him with the Holy Spirit and with power. He ¹⁰⁹  went around doing good and healing all who were oppressed by the devil, ¹¹⁰  because God was with him. ¹¹¹ 

Kisah Para Rasul 14:3

14:3 So they stayed there ¹¹²  for a considerable time, speaking out courageously for the Lord, who testified ¹¹³  to the message ¹¹⁴  of his grace, granting miraculous signs ¹¹⁵  and wonders to be performed through their hands.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹¹⁶  with them, the church ¹¹⁷  appointed Paul and Barnabas and some others from among them to go up to meet with ¹¹⁸  the apostles and elders in Jerusalem ¹¹⁹  about this point of disagreement. ¹²⁰ 

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹²¹  from darkness to light and from the power ¹²²  of Satan to God, so that they may receive forgiveness of sins and a share ¹²³  among those who are sanctified by faith in me.’

[9:16]  ¹ 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.”

[7:3]  ² sn A quotation from Gen 12:1.

[1:24]  ³ tn Grk “And praying, they said.” 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.

[9:39]  ⁴ 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]  ⁵ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁰ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[17:3]  ¹¹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[17:3]  ¹³ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁴ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[9:41]  ¹⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:28]  ¹⁸ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹⁹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ²⁰ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ²¹ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ²² tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ²³ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[2:28]  ²⁴ sn A quotation from Ps 16:8-11.

[18:28]  ²⁵ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁶ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

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

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

[25:9]  ²⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ³⁰ tn Or “stand trial.”

[25:9]  ³¹ tn Grk “concerning these things.”

[20:35]  ³² sn The expression By all these things means “In everything I did.”

[20:35]  ³³ tn Or “must assist.”

[20:35]  ³⁴ tn Or “the sick.” See Eph 4:28.

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

[1:3]  ³⁶ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ³⁷ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³⁸ 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.

[4:30]  ³⁹ tn The miraculous nature of these signs is implied in the context.

[26:16]  ⁴⁰ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁴¹ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁴² tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁴³ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[2:19]  ⁴⁴ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ⁴⁵ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[16:17]  ⁴⁶ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁴⁷ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁴⁸ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁴⁹ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[10:40]  ⁵⁰ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ⁵¹ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[9:22]  ⁵² tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁵³ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁵⁴ tn Or “by showing for certain.”

[9:22]  ⁵⁵ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

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

[2:22]  ⁵⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁵⁸ tn Or “miraculous deeds.”

[2:22]  ⁵⁹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[15:8]  ⁶⁰ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁶¹ tn Or “has borne witness.”

[15:8]  ⁶² sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:14]  ⁶³ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁶⁴ tn Or “reported,” “described.”

[15:14]  ⁶⁵ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁶⁶ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁶⁷ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[1:2]  ⁶⁸ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶⁹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁷⁰ tn Or “through.”

[1:16]  ⁷¹ 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]  ⁷² tn Grk “foretold by the mouth of.”

[28:2]  ⁷³ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ⁷⁴ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ⁷⁵ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[9:6]  ⁷⁶ tn Or “But arise.”

[9:6]  ⁷⁷ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:12]  ⁷⁸ 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.

[26:20]  ⁷⁹ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁸⁰ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁸¹ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[7:44]  ⁸² tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁸³ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁸⁴ tn Or “desert.”

[7:44]  ⁸⁵ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁸⁶ 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.

[8:31]  ⁸⁷ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁸⁸ 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.

[9:31]  ⁸⁹ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁹⁰ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ⁹¹ tn Grk “had.”

[9:31]  ⁹² tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁹³ tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:31]  ⁹⁴ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[10:41]  ⁹⁵ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁹⁶ sn Ate and drank. See Luke 24:35-49.

[21:4]  ⁹⁷ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁹⁸ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁹⁹ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁰⁰ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁰¹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁰² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:2]  ¹⁰³ sn See the note on synagogue in 6:9.

[9:2]  ¹⁰⁴ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹⁰⁵ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹⁰⁶ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:38]  ¹⁰⁷ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁰⁸ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁰⁹ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹¹⁰ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

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

[10:38]  ¹¹¹ sn See Acts 7:9.

[14:3]  ¹¹² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹¹³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹¹⁴ tn Grk “word.”

[14:3]  ¹¹⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[15:2]  ¹¹⁶ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹¹⁷ 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]  ¹¹⁸ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹²⁰ 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.

[26:18]  ¹²¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹²² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹²³ tn Or “and an inheritance.”