Kisah Para Rasul 27:8

27:8 With difficulty we sailed along the coast ¹  of Crete ²  and came to a place called Fair Havens that was near the town of Lasea. ³ 

Kisah Para Rasul 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁴  and visitors from Rome, ⁵ 

Kisah Para Rasul 8:29

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

Kisah Para Rasul 23:4

23:4 Those standing near him ⁶  said, “Do you dare insult ⁷  God’s high priest?”

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁸  from the mountain ⁹  called the Mount of Olives ¹⁰  (which is near Jerusalem, a Sabbath day’s journey ¹¹  away).

Kisah Para Rasul 7:30

7:30 “After ¹²  forty years had passed, an angel appeared to him in the desert ¹³  of Mount Sinai, in the flame of a burning bush. ¹⁴ 

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ¹⁵  across the Adriatic Sea, ¹⁶  about midnight the sailors suspected they were approaching some land. ¹⁷ 

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ¹⁸  Damascus, suddenly a light from heaven flashed ¹⁹  around him.

Kisah Para Rasul 9:38

9:38 Because Lydda ²⁰  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ²¹ 

Kisah Para Rasul 28:7

28:7 Now in the region around that place ²²  were fields belonging to the chief official ²³  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 10:9

10:9 About noon ²⁴  the next day, while they were on their way and approaching ²⁵  the city, Peter went up on the roof ²⁶  to pray.

Kisah Para Rasul 21:33

21:33 Then the commanding officer ²⁷  came up and arrested ²⁸  him and ordered him to be tied up with two chains; ²⁹  he ³⁰  then asked who he was and what ³¹  he had done.

Kisah Para Rasul 27:7

27:7 We sailed slowly ³²  for many days and arrived with difficulty off Cnidus. ³³  Because the wind prevented us from going any farther, ³⁴  we sailed under the lee ³⁵  of Crete off Salmone. ³⁶ 

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ³⁷  the people increased greatly in number ³⁸  in Egypt,

Kisah Para Rasul 8:30

8:30 So Philip ran up ³⁹  to it ⁴⁰  and heard the man ⁴¹  reading Isaiah the prophet. He ⁴²  asked him, ⁴³  “Do you understand what you’re reading?”

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ⁴⁴  they could carry out ⁴⁵  their purpose, so they weighed anchor ⁴⁶  and sailed close along the coast ⁴⁷  of Crete.

Kisah Para Rasul 22:6

22:6 As ⁴⁸  I was en route and near Damascus, ⁴⁹  about noon a very bright ⁵⁰  light from heaven ⁵¹  suddenly flashed ⁵²  around me.

Kisah Para Rasul 23:2

23:2 At that ⁵³  the high priest Ananias ordered those standing near ⁵⁴  Paul ⁵⁵  to strike ⁵⁶  him on the mouth.

Kisah Para Rasul 1:10

1:10 As ⁵⁷  they were still staring into the sky while he was going, suddenly ⁵⁸  two men in white clothing stood near them

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁵⁹  he attempted to associate ⁶⁰  with the disciples, and they were all afraid of him, because they did not believe ⁶¹  that he was a disciple.

Kisah Para Rasul 18:7

18:7 Then Paul ⁶²  left ⁶³  the synagogue ⁶⁴  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁶⁵  whose house was next door to the synagogue.

Kisah Para Rasul 10:6

10:6 This man is staying as a guest with a man named Simon, a tanner, ⁶⁶  whose house is by the sea.”

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ⁶⁷  an object something like a large sheet descending, ⁶⁸  being let down from heaven ⁶⁹  by its four corners, and it came to me.

Kisah Para Rasul 10:32

10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ⁷⁰  by the sea.’

Kisah Para Rasul 21:11

21:11 He came ⁷¹  to us, took ⁷²  Paul’s belt, ⁷³  tied ⁷⁴  his own hands and feet with it, ⁷⁵  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁷⁶  to the Gentiles.’”

Kisah Para Rasul 5:10

5:10 At once ⁷⁷  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁷⁸  Stephen was shed, ⁷⁹  I myself was standing nearby, approving, ⁸⁰  and guarding the cloaks ⁸¹  of those who were killing him.’ ⁸² 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁸³  Paul said to the centurion ⁸⁴  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁸⁵  without a proper trial?” ⁸⁶ 

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.’ ⁸⁷ 

Kisah Para Rasul 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁸⁸ 

Kisah Para Rasul 10:5

10:5 Now ⁸⁹  send men to Joppa ⁹⁰  and summon a man named Simon, ⁹¹  who is called Peter.

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ⁹²  and whom I serve ⁹³  came to me ⁹⁴ 

Kisah Para Rasul 3:2

3:2 And a man lame ⁹⁵  from birth ⁹⁶  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁹⁷  so he could beg for money ⁹⁸  from those going into the temple courts. ⁹⁹ 

Kisah Para Rasul 12:7

12:7 Suddenly ¹⁰⁰  an angel of the Lord ¹⁰¹  appeared, and a light shone in the prison cell. He struck ¹⁰²  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹⁰³  wrists. ¹⁰⁴ 

Kisah Para Rasul 10:24

10:24 The following day ¹⁰⁵  he entered Caesarea. ¹⁰⁶  Now Cornelius was waiting anxiously ¹⁰⁷  for them and had called together his relatives and close friends.

Kisah Para Rasul 13:7

13:7 who was with the proconsul ¹⁰⁸  Sergius Paulus, an intelligent man. The proconsul ¹⁰⁹  summoned ¹¹⁰  Barnabas and Saul and wanted to hear ¹¹¹  the word of God.

Kisah Para Rasul 14:13

14:13 The priest of the temple ¹¹²  of Zeus, ¹¹³  located just outside the city, brought bulls ¹¹⁴  and garlands ¹¹⁵  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹¹⁶ 

Kisah Para Rasul 22:13

22:13 came ¹¹⁷  to me and stood beside me ¹¹⁸  and said to me, ‘Brother Saul, regain your sight!’ ¹¹⁹  And at that very moment ¹²⁰  I looked up and saw him. ¹²¹ 

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ¹²²  when he arrived ¹²³  they brought him to the upper room. All ¹²⁴  the widows stood beside him, crying and showing him ¹²⁵  the tunics ¹²⁶  and other clothing ¹²⁷  Dorcas used to make ¹²⁸  while she was with them.

Kisah Para Rasul 23:15

23:15 So now you and the council ¹²⁹  request the commanding officer ¹³⁰  to bring him down to you, as if you were going to determine ¹³¹  his case ¹³²  by conducting a more thorough inquiry. ¹³³  We are ready to kill him ¹³⁴  before he comes near this place.” ¹³⁵ 

[27:8]  ¹ tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  ² tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  ³ sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[2:10]  ⁴ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁵ map For location see JP4 A1.

[23:4]  ⁶ tn The word “him” is not in the Greek text but is implied.

[23:4]  ⁷ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[1:12]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[7:30]  ¹² tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹³ tn Or “wilderness.”

[7:30]  ¹⁴ sn An allusion to Exod 3:2.

[27:27]  ¹⁵ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ¹⁶ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ¹⁷ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[9:3]  ¹⁸ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ¹⁹ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:38]  ²⁰ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ²¹ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[28:7]  ²² 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]  ²³ 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.

[10:9]  ²⁴ tn Grk “about the sixth hour.”

[10:9]  ²⁵ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ²⁶ 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.

[21:33]  ²⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ²⁸ tn Grk “seized.”

[21:33]  ²⁹ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ³⁰ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ³¹ tn Grk “and what it is”; this has been simplified to “what.”

[27:7]  ³² tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ³³ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ³⁴ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ³⁵ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ³⁶ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[7:17]  ³⁷ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ³⁸ tn Grk “the people increased and multiplied.”

[8:30]  ³⁹ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁴⁰ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁴¹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁴² tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁴³ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[27:13]  ⁴⁴ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ⁴⁵ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ⁴⁶ tn Or “departed.”

[27:13]  ⁴⁷ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[22:6]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁵¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁵² tn Or “shone.”

[23:2]  ⁵³ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁵⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁵⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁵⁶ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:10]  ⁵⁷ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ⁵⁸ tn Grk “behold.”

[9:26]  ⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁶⁰ tn Or “join.”

[9:26]  ⁶¹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[18:7]  ⁶² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁶³ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁶⁴ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁶⁵ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[10:6]  ⁶⁶ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[11:5]  ⁶⁷ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ⁶⁸ tn Or “coming down.”

[11:5]  ⁶⁹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:32]  ⁷⁰ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[21:11]  ⁷¹ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁷² tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁷³ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁷⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁷⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁷⁶ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[5:10]  ⁷⁷ tn Grk “And at once.” 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.

[22:20]  ⁷⁸ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁷⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁸⁰ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁸¹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁸² tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:25]  ⁸³ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁸⁴ sn See the note on the word centurion in 10:1.

[22:25]  ⁸⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁸⁶ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

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

[2:28]  ⁸⁷ sn A quotation from Ps 16:8-11.

[4:14]  ⁸⁸ tn Or “nothing to say in opposition.”

[10:5]  ⁸⁹ 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.

[10:5]  ⁹⁰ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁹¹ tn Grk “a certain Simon.”

[27:23]  ⁹² tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁹³ tn Or “worship.”

[27:23]  ⁹⁴ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[3:2]  ⁹⁵ tn Or “crippled.”

[3:2]  ⁹⁶ tn Grk “from his mother’s womb.”

[3:2]  ⁹⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁹⁸ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁹⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[12:7]  ¹⁰⁰ tn Grk “And behold.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ¹⁰¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁰² tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹⁰³ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹⁰⁴ tn Grk “the hands,” but the wrist was considered a part of the hand.

[10:24]  ¹⁰⁵ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ¹⁰⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ¹⁰⁷ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[13:7]  ¹⁰⁸ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹⁰⁹ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹¹⁰ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹¹¹ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[14:13]  ¹¹² tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹¹³ sn See the note on Zeus in the previous verse.

[14:13]  ¹¹⁴ tn Or “oxen.”

[14:13]  ¹¹⁵ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ¹¹⁶ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[22:13]  ¹¹⁷ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ tn Grk “I looked up to him.”

[9:39]  ¹²² 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]  ¹²³ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹²⁸ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[23:15]  ¹²⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹³⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹³¹ 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]  ¹³² tn Grk “determine the things about him.”

[23:15]  ¹³³ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹³⁴ 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]  ¹³⁵ tn The words “this place” are not in the Greek text, but are implied.