Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:33

2:33 So then, exalted ⁴  to the right hand ⁵  of God, and having received ⁶  the promise of the Holy Spirit ⁷  from the Father, he has poured out ⁸  what you both see and hear.

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁹  him in everything he tells you. ¹⁰ 

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹¹  saying to Abraham, ‘And in your descendants ¹²  all the nations ¹³  of the earth will be blessed.’ ¹⁴ 

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹⁵  God for what had happened.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ¹⁶  and said, “Master of all, ¹⁷  you who made the heaven, the earth, ¹⁸  the sea, and everything that is in them,

Kisah Para Rasul 4:31

4:31 When ¹⁹  they had prayed, the place where they were assembled together was shaken, ²⁰  and they were all filled with the Holy Spirit and began to speak ²¹  the word of God ²²  courageously. ²³ 

Kisah Para Rasul 5:4

5:4 Before it was sold, ²⁴  did it not ²⁵  belong to you? And when it was sold, was the money ²⁶  not at your disposal? How have you thought up this deed in your heart? ²⁷  You have not lied to people ²⁸  but to God!”

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ²⁹  the number of disciples in Jerusalem ³⁰  increased greatly, and a large group ³¹  of priests became obedient to the faith.

Kisah Para Rasul 7:2

7:2 So he replied, ³²  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ³³  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:35

7:35 This same ³⁴  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ³⁵  God sent as both ruler and deliverer ³⁶  through the hand of the angel ³⁷  who appeared to him in the bush.

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ³⁸  – we do not know what has happened to him!’ ³⁹ 

Kisah Para Rasul 7:42-43

7:42 But God turned away from them and gave them over ⁴⁰  to worship the host ⁴¹  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁴²  forty years in the wilderness, was it, ⁴³  house of Israel? 7:43 But you took along the tabernacle ⁴⁴  of Moloch ⁴⁵  and the star of the ⁴⁶  god Rephan, ⁴⁷  the images you made to worship, but I will deport ⁴⁸  you beyond Babylon.’ ⁴⁹ 

Kisah Para Rasul 7:45

7:45 Our ⁵⁰  ancestors ⁵¹  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁵²  until the time ⁵³  of David.

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ⁵⁴  replied, ⁵⁵  “What is it, Lord?” The angel ⁵⁶  said to him, “Your prayers and your acts of charity ⁵⁷  have gone up as a memorial ⁵⁸  before God.

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁵⁹  it is unlawful ⁶⁰  for a Jew ⁶¹  to associate with or visit a Gentile, ⁶²  yet God has shown me that I should call no person ⁶³  defiled or ritually unclean. ⁶⁴ 

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ⁶⁵  So now we are all here in the presence of God ⁶⁶  to listen ⁶⁷  to everything the Lord has commanded you to say to us.” ⁶⁸ 

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁶⁹  who ate and drank ⁷⁰  with him after he rose from the dead.

Kisah Para Rasul 13:17

13:17 The God of this people Israel ⁷¹  chose our ancestors ⁷²  and made the people great ⁷³  during their stay as foreigners ⁷⁴  in the country ⁷⁵  of Egypt, and with uplifted arm ⁷⁶  he led them out of it.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁷⁷  had broken up, ⁷⁸  many of the Jews and God-fearing proselytes ⁷⁹  followed Paul and Barnabas, who were speaking with them and were persuading ⁸⁰  them ⁸¹  to continue ⁸²  in the grace of God.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁸³  and listened to Barnabas and Paul while they explained all the miraculous signs ⁸⁴  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 16:14

16:14 A ⁸⁵  woman named Lydia, a dealer in purple cloth ⁸⁶  from the city of Thyatira, ⁸⁷  a God-fearing woman, listened to us. ⁸⁸  The Lord opened her heart to respond ⁸⁹  to what Paul was saying.

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ⁹⁰  “These men are servants ⁹¹  of the Most High God, who are proclaiming to you the way ⁹²  of salvation.” ⁹³ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ⁹⁴  heard that Paul had also proclaimed the word of God ⁹⁵  in Berea, ⁹⁶  they came there too, inciting ⁹⁷  and disturbing ⁹⁸  the crowds.

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ⁹⁹  I even found an altar with this inscription: ¹⁰⁰  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁰¹  this I proclaim to you.

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹⁰²  in the synagogue, ¹⁰³  but when Priscilla and Aquila ¹⁰⁴  heard him, they took him aside ¹⁰⁵  and explained the way of God to him more accurately.

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ¹⁰⁶  and turned away ¹⁰⁷  a large crowd, ¹⁰⁸  not only in Ephesus ¹⁰⁹  but in practically all of the province of Asia, ¹¹⁰  by saying ¹¹¹  that gods made by hands are not gods at all. ¹¹² 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ¹¹³  worth anything ¹¹⁴  to myself, so that ¹¹⁵  I may finish my task ¹¹⁶  and the ministry that I received from the Lord Jesus, to testify to the good news ¹¹⁷  of God’s grace.

Kisah Para Rasul 20:28

20:28 Watch out for ¹¹⁸  yourselves and for all the flock of which ¹¹⁹  the Holy Spirit has made you overseers, ¹²⁰  to shepherd the church of God ¹²¹  that he obtained ¹²²  with the blood of his own Son. ¹²³ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ¹²⁴  God. Then they said to him, “You see, brother, how many thousands of Jews ¹²⁵  there are who have believed, and they are all ardent observers ¹²⁶  of the law. ¹²⁷ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ¹²⁸  has already chosen ¹²⁹  you to know his will, to see ¹³⁰  the Righteous One, ¹³¹  and to hear a command ¹³²  from his mouth,

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹³³  Do ¹³⁴  you sit there judging me according to the law, ¹³⁵  and in violation of the law ¹³⁶  you order me to be struck?”

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ¹³⁷  the God of our ancestors ¹³⁸  according to the Way (which they call a sect), believing everything that is according to the law ¹³⁹  and that is written in the prophets.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹⁴⁰  from darkness to light and from the power ¹⁴¹  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁴²  among those who are sanctified by faith in me.’

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, ¹⁴³  and to the Gentiles, that they should repent and turn to God, ¹⁴⁴  performing deeds consistent with ¹⁴⁵  repentance.

Kisah Para Rasul 26:22

26:22 I have experienced ¹⁴⁶  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹⁴⁷  what the prophets and Moses said ¹⁴⁸  was going to happen:

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁴⁹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁵⁰ 

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ¹⁵¹  or suddenly drop dead. So after they had waited ¹⁵²  a long time and had seen ¹⁵³  nothing unusual happen ¹⁵⁴  to him, they changed their minds ¹⁵⁵  and said he was a god. ¹⁵⁶ 

Kisah Para Rasul 28:15

28:15 The brothers from there, ¹⁵⁷  when they heard about us, came as far as the Forum of Appius ¹⁵⁸  and Three Taverns ¹⁵⁹  to meet us. When he saw them, ¹⁶⁰  Paul thanked God and took courage.

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

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ 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.

[2:33]  ⁴ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ⁵ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ⁶ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:22]  ⁹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ¹⁰ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:25]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹⁴ sn A quotation from Gen 22:18.

[4:21]  ¹⁵ tn Or “glorifying.”

[4:24]  ¹⁶ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁷ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:31]  ¹⁹ tn Grk “And when.” 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.

[4:31]  ²⁰ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²¹ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ²² tn Or “speak God’s message.”

[4:31]  ²³ tn Or “with boldness.”

[5:4]  ²⁴ tn Grk “Remaining to you.”

[5:4]  ²⁵ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ²⁶ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ²⁷ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ²⁸ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[6:7]  ²⁹ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ³¹ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[7:2]  ³² tn Grk “said.”

[7:2]  ³³ tn Or “ancestor”; Grk “father.”

[7:35]  ³⁴ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ³⁵ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ³⁶ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ³⁷ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:40]  ³⁸ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ³⁹ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:42]  ⁴⁰ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁴¹ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ⁴² tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁴³ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ⁴⁴ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁴⁵ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁴⁶ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁴⁷ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁴⁸ tn Or “I will make you move.”

[7:43]  ⁴⁹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:45]  ⁵⁰ 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]  ⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁵² 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]  ⁵³ tn Grk “In those days.”

[10:4]  ⁵⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁵⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁵⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁵⁷ tn Or “your gifts to the needy.”

[10:4]  ⁵⁸ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:28]  ⁵⁹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁶⁰ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁶¹ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁶² 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]  ⁶³ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁶⁴ 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.

[10:33]  ⁶⁵ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁶⁶ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁶⁷ tn Or “to hear everything.”

[10:33]  ⁶⁸ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:41]  ⁶⁹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁷⁰ sn Ate and drank. See Luke 24:35-49.

[13:17]  ⁷¹ tn Or “people of Israel.”

[13:17]  ⁷² tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁷³ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁷⁴ tn Or “as resident aliens.”

[13:17]  ⁷⁵ tn Or “land.”

[13:17]  ⁷⁶ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:43]  ⁷⁷ sn See the note on synagogue in 6:9.

[13:43]  ⁷⁸ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁷⁹ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁸⁰ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁸¹ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁸² tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:12]  ⁸³ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁸⁴ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[16:14]  ⁸⁵ tn Grk “And a.” 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.

[16:14]  ⁸⁶ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁸⁷ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁸⁸ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁸⁹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:17]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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.

[17:13]  ⁹⁴ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁹⁵ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ⁹⁶ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ⁹⁷ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ⁹⁸ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:23]  ⁹⁹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁰⁰ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁰¹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[18:26]  ¹⁰² tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁰³ sn See the note on synagogue in 6:9.

[18:26]  ¹⁰⁴ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹⁰⁵ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:26]  ¹⁰⁶ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹⁰⁷ tn Or “misled.”

[19:26]  ¹⁰⁸ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹⁰⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹¹⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹¹¹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ¹¹² tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[20:24]  ¹¹³ tn Grk “soul.”

[20:24]  ¹¹⁴ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹¹⁵ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹¹⁶ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹¹⁷ tn Or “to the gospel.”

[20:28]  ¹¹⁸ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹¹⁹ tn Grk “in which.”

[20:28]  ¹²⁰ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹²¹ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹²² tn Or “acquired.”

[20:28]  ¹²³ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[21:20]  ¹²⁴ tn Or “glorified.”

[21:20]  ¹²⁵ tn Grk “how many thousands there are among the Jews.”

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

[21:20]  ¹²⁶ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹²⁷ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[22:14]  ¹²⁸ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹²⁹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹³⁰ tn Grk “and to see.” 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.

[22:14]  ¹³¹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹³² tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[23:3]  ¹³³ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹³⁴ tn Grk “And do.” 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.

[23:3]  ¹³⁵ tn The law refers to the law of Moses.

[23:3]  ¹³⁶ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[24:14]  ¹³⁷ tn Or “serve.”

[24:14]  ¹³⁸ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹³⁹ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[26:18]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² tn Or “and an inheritance.”

[26:20]  ¹⁴³ 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]  ¹⁴⁴ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁴⁵ 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.

[26:22]  ¹⁴⁶ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ¹⁴⁷ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ¹⁴⁸ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:29]  ¹⁴⁹ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹⁵⁰ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:6]  ¹⁵¹ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ¹⁵² tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹⁵³ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ¹⁵⁴ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁵⁵ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁵⁶ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:15]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ¹⁶⁰ 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.