Kisah Para Rasul 9:18

9:18 Immediately ¹  something like scales ²  fell from his eyes, and he could see again. He ³  got up and was baptized,

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ⁴ 

and their ears are hard of hearing, ⁵ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ⁶  and I would heal them.”’ ⁷ 

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ⁸  he could see nothing. ⁹  Leading him by the hand, his companions ¹⁰  brought him into Damascus.

Kisah Para Rasul 3:7

3:7 Then ¹¹  Peter ¹²  took hold ¹³  of him by the right hand and raised him up, and at once the man’s ¹⁴  feet and ankles were made strong. ¹⁵ 

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ¹⁶  knelt down, ¹⁷  and prayed. Turning ¹⁸  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁹ 

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²⁰  from darkness to light and from the power ²¹  of Satan to God, so that they may receive forgiveness of sins and a share ²²  among those who are sanctified by faith in me.’

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ²³  and with tears, and with the trials that happened to me because of the plots ²⁴  of the Jews.

Kisah Para Rasul 20:31

20:31 Therefore be alert, ²⁵  remembering that night and day for three years I did not stop warning ²⁶  each one of you with tears.

Kisah Para Rasul 1:9

1:9 After ²⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 16:35

16:35 At daybreak ²⁸  the magistrates ²⁹  sent their police officers, ³⁰  saying, “Release those men.”

Kisah Para Rasul 22:13

22:13 came ³¹  to me and stood beside me ³²  and said to me, ‘Brother Saul, regain your sight!’ ³³  And at that very moment ³⁴  I looked up and saw him. ³⁵ 

Kisah Para Rasul 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ³⁶  (for they were tentmakers ³⁷  by trade). ³⁸ 

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ³⁹  were Roman citizens ⁴⁰ 

Kisah Para Rasul 22:11

22:11 Since I could not see because of ⁴¹  the brilliance ⁴²  of that light, I came to Damascus led by the hand of ⁴³  those who were with me.

Kisah Para Rasul 19:19

19:19 Large numbers ⁴⁴  of those who had practiced magic ⁴⁵  collected their books ⁴⁶  and burned them up in the presence of everyone. ⁴⁷  When ⁴⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ⁴⁹ 

Kisah Para Rasul 13:11

13:11 Now ⁵⁰  look, the hand of the Lord is against ⁵¹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁵²  and darkness came over ⁵³  him, and he went around seeking people ⁵⁴  to lead him by the hand.

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ⁵⁵  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 3:5

3:5 So the lame man ⁵⁶  paid attention to them, expecting to receive something from them.

Kisah Para Rasul 6:4

6:4 But we will devote ourselves to prayer and to the ministry of the word.”

Kisah Para Rasul 2:20

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ⁵⁷  day of the Lord comes.

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ⁵⁸  filled with the Holy Spirit, ⁵⁹  stared straight ⁶⁰  at him

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁶¹  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁶² 

Kisah Para Rasul 10:30

10:30 Cornelius ⁶³  replied, ⁶⁴  “Four days ago at this very hour, at three o’clock in the afternoon, ⁶⁵  I was praying in my house, and suddenly ⁶⁶  a man in shining clothing stood before me

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ⁶⁷  from Macedonia, ⁶⁸  Paul became wholly absorbed with proclaiming ⁶⁹  the word, testifying ⁷⁰  to the Jews that Jesus was the Christ. ⁷¹ 

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ⁷²  storm continued to batter us, ⁷³  we finally abandoned all hope of being saved. ⁷⁴ 

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ⁷⁵  his hands on Saul ⁷⁶  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁷⁷  has sent me so that you may see again and be filled with the Holy Spirit.” ⁷⁸ 

Kisah Para Rasul 5:22

5:22 But the officers ⁷⁹  who came for them ⁸⁰  did not find them in the prison, so they returned and reported, ⁸¹ 

Kisah Para Rasul 7:45

7:45 Our ⁸²  ancestors ⁸³  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁸⁴  until the time ⁸⁵  of David.

Kisah Para Rasul 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ⁸⁶  but will never understand,

and you will keep on looking, ⁸⁷  but will never perceive.

Kisah Para Rasul 5:26

5:26 Then the commander ⁸⁸  of the temple guard ⁸⁹  went with the officers ⁹⁰  and brought the apostles ⁹¹  without the use of force ⁹²  (for they were afraid of being stoned by the people). ⁹³ 

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁹⁴  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ⁹⁵  “They had us beaten in public ⁹⁶  without a proper trial ⁹⁷  – even though we are Roman citizens ⁹⁸  – and they threw us ⁹⁹  in prison. And now they want to send us away ¹⁰⁰  secretly? Absolutely not! They ¹⁰¹  themselves must come and escort us out!” ¹⁰² 

Kisah Para Rasul 7:20

7:20 At that time Moses was born, and he was beautiful ¹⁰³  to God. For ¹⁰⁴  three months he was brought up in his father’s house,

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ¹⁰⁵  stared ¹⁰⁶  intently at him and saw he had faith to be healed,

Kisah Para Rasul 26:25

26:25 But Paul replied, ¹⁰⁷  “I have not lost my mind, most excellent Festus, ¹⁰⁸  but am speaking ¹⁰⁹  true and rational ¹¹⁰  words.

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ¹¹¹ 

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ¹¹²  but also that the temple of the great goddess Artemis ¹¹³  will be regarded as nothing, ¹¹⁴  and she whom all the province of Asia ¹¹⁵  and the world worship will suffer the loss of her greatness.” ¹¹⁶ 

[9:18]  ¹ tn Grk “And immediately.” 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.

[9:18]  ² tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ³ 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 was started, with “and” placed before the final element of the previous clause as required by English style.

[28:27]  ⁴ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ⁵ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁶ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ⁷ sn A quotation from Isa 6:9-10.

[9:8]  ⁸ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁹ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ¹⁰ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[3:7]  ¹¹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹³ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁴ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁵ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[9:40]  ¹⁶ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁷ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹⁸ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[26:18]  ²⁰ 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]  ²¹ 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]  ²² tn Or “and an inheritance.”

[20:19]  ²³ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ²⁴ sn These plots are mentioned in Acts 9:24; 20:13.

[20:31]  ²⁵ tn Or “be watchful.”

[20:31]  ²⁶ tn Or “admonishing.”

[1:9]  ²⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:35]  ²⁸ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ²⁹ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ³⁰ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[22:13]  ³¹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³² tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³³ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ³⁴ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ³⁵ tn Grk “I looked up to him.”

[18:3]  ³⁶ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ³⁷ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ³⁸ sn This is a parenthetical note by the author.

[16:38]  ³⁹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁴⁰ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[22:11]  ⁴¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ⁴² tn Or “brightness”; Grk “glory.”

[22:11]  ⁴³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[19:19]  ⁴⁴ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁴⁵ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁴⁶ tn Or “scrolls.”

[19:19]  ⁴⁷ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁴⁸ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁴⁹ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[13:11]  ⁵⁰ tn Grk “And now.” 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.

[13:11]  ⁵¹ tn Grk “upon,” but in a negative sense.

[13:11]  ⁵² sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁵³ tn Grk “fell on.”

[13:11]  ⁵⁴ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[9:12]  ⁵⁵ 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.

[3:5]  ⁵⁶ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[2:20]  ⁵⁷ tn Or “and wonderful.”

[13:9]  ⁵⁸ sn A parenthetical note by the author.

[13:9]  ⁵⁹ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁶⁰ tn Or “gazed intently.”

[8:13]  ⁶¹ tn Or “he kept close company with.”

[8:13]  ⁶² sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[10:30]  ⁶³ tn Grk “And Cornelius.” 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.

[10:30]  ⁶⁴ tn Grk “said.”

[10:30]  ⁶⁵ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁶⁶ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[18:5]  ⁶⁷ tn Grk “came down.”

[18:5]  ⁶⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁶⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ⁷⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ⁷¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[27:20]  ⁷² tn Grk “no small storm” = a very great storm.

[27:20]  ⁷³ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ⁷⁴ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[9:17]  ⁷⁵ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁷⁶ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁷⁷ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁷⁸ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[5:22]  ⁷⁹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁸⁰ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁸¹ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[7:45]  ⁸² tn Grk “And.” 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.

[7:45]  ⁸³ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁸⁴ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ⁸⁵ tn Grk “In those days.”

[28:26]  ⁸⁶ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ⁸⁷ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[5:26]  ⁸⁸ tn Or “captain.”

[5:26]  ⁸⁹ 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.

[5:26]  ⁹⁰ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁹¹ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁹² tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁹³ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[4:10]  ⁹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:37]  ⁹⁵ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁹⁶ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁹⁷ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁹⁸ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁹⁹ tn The word “us” 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.

[16:37]  ¹⁰⁰ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁰¹ tn Grk “But they.”

[16:37]  ¹⁰² sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[7:20]  ¹⁰³ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ¹⁰⁴ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[14:9]  ¹⁰⁵ 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]  ¹⁰⁶ tn Or “looked.”

[26:25]  ¹⁰⁷ tn Grk “said.”

[26:25]  ¹⁰⁸ sn See the note on Porcius Festus in 24:27.

[26:25]  ¹⁰⁹ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ¹¹⁰ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[28:20]  ¹¹¹ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[19:27]  ¹¹² tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ¹¹³ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ¹¹⁴ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ¹¹⁵ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ¹¹⁶ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.