Kisah Para Rasul 15:40

15:40 but Paul chose Silas and set out, commended ¹  to the grace of the Lord by the brothers and sisters. ² 

Kisah Para Rasul 14:23

14:23 When they had appointed elders ³  for them in the various churches, ⁴  with prayer and fasting ⁵  they entrusted them to the protection ⁶  of the Lord in whom they had believed.

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ⁷  where they had been commended ⁸  to the grace of God for the work they had now completed. ⁹ 

Kisah Para Rasul 23:33

23:33 When the horsemen ¹⁰  came to Caesarea ¹¹  and delivered the letter to the governor, they also presented ¹²  Paul to him.

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹³  by nailing him to a cross at the hands of Gentiles. ¹⁴ 

Kisah Para Rasul 20:32

20:32 And now I entrust ¹⁵  you to God and to the message ¹⁶  of his grace. This message ¹⁷  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ¹⁸  would sail to Italy, ¹⁹  they handed over Paul and some other prisoners to a centurion ²⁰  of the Augustan Cohort ²¹  named Julius.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ²²  of soldiers to guard him. Herod ²³  planned ²⁴  to bring him out for public trial ²⁵  after the Passover.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ²⁶  the God of our forefathers, ²⁷  has glorified ²⁸  his servant ²⁹  Jesus, whom you handed over and rejected ³⁰  in the presence of Pilate after he had decided ³¹  to release him.

Kisah Para Rasul 25:16

25:16 I answered them ³²  that it was not the custom of the Romans to hand over anyone ³³  before the accused had met his accusers face to face ³⁴  and had been given ³⁵  an opportunity to make a defense against the accusation. ³⁶ 

Kisah Para Rasul 27:15

27:15 When the ship was caught in it ³⁷  and could not head into ³⁸  the wind, we gave way to it and were driven ³⁹  along.

Kisah Para Rasul 15:26

15:26 who ⁴⁰  have risked their lives ⁴¹  for the name of our Lord Jesus Christ. ⁴² 

Kisah Para Rasul 21:14

21:14 Because he could not be persuaded, ⁴³  we said no more except, ⁴⁴  “The Lord’s will be done.” ⁴⁵ 

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁴⁶  and have done anything that deserves death, I am not trying to escape dying, ⁴⁷  but if not one of their charges against me is true, ⁴⁸  no one can hand me over to them. ⁴⁹  I appeal to Caesar!” ⁵⁰ 

Kisah Para Rasul 21:11

21:11 He came ⁵¹  to us, took ⁵²  Paul’s belt, ⁵³  tied ⁵⁴  his own hands and feet with it, ⁵⁵  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 ⁵⁶  to the Gentiles.’”

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁵⁷  Paul ⁵⁸  called the local Jewish leaders ⁵⁹  together. When they had assembled, he said to them, “Brothers, ⁶⁰  although I had done ⁶¹  nothing against our people or the customs of our ancestors, ⁶²  from Jerusalem ⁶³  I was handed over as a prisoner to the Romans. ⁶⁴ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁶⁵  not persecute? ⁶⁶  They ⁶⁷  killed those who foretold long ago the coming of the Righteous One, ⁶⁸  whose betrayers and murderers you have now become! ⁶⁹ 

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ⁷⁰  the number of disciples in Jerusalem ⁷¹  increased greatly, and a large group ⁷²  of priests became obedient to the faith.

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ⁷³  the church; entering one house after another, he dragged off ⁷⁴  both men and women and put them in prison. ⁷⁵ 

Kisah Para Rasul 16:4

16:4 As they went through the towns, ⁷⁶  they passed on ⁷⁷  the decrees that had been decided on by the apostles and elders in Jerusalem ⁷⁸  for the Gentile believers ⁷⁹  to obey. ⁸⁰ 

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ⁸¹  to worship the host ⁸²  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁸³  forty years in the wilderness, was it, ⁸⁴  house of Israel?

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ⁸⁵  seven ⁸⁶  men who are well-attested, ⁸⁷  full of the Spirit and of wisdom, whom we may put in charge ⁸⁸  of this necessary task. ⁸⁹ 

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ⁹⁰ 

From the apostles ⁹¹  and elders, your brothers, ⁹²  to the Gentile brothers and sisters ⁹³  in Antioch, ⁹⁴  Syria, ⁹⁵  and Cilicia, greetings!

Kisah Para Rasul 3:14

3:14 But you rejected ⁹⁶  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 5:2

5:2 He ⁹⁷  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁹⁸  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ⁹⁹  they went down to Antioch, ¹⁰⁰  and after gathering the entire group ¹⁰¹  together, they delivered the letter.

Kisah Para Rasul 28:16

28:16 When we entered Rome, Paul was allowed to live ¹⁰²  by himself, with the soldier who was guarding him.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹⁰³  from the dead, never ¹⁰⁴  again to be ¹⁰⁵  in a state of decay, God ¹⁰⁶  has spoken in this way: ‘I will give you ¹⁰⁷  the holy and trustworthy promises ¹⁰⁸  made to David.’ ¹⁰⁹ 

Kisah Para Rasul 4:35

4:35 and placing them at the apostles’ feet. The proceeds ¹¹⁰  were distributed to each, as anyone had need.

Kisah Para Rasul 17:8

17:8 They caused confusion among ¹¹¹  the crowd and the city officials ¹¹²  who heard these things.

Kisah Para Rasul 22:4-5

22:4 I ¹¹³  persecuted this Way ¹¹⁴  even to the point of death, ¹¹⁵  tying up ¹¹⁶  both men and women and putting ¹¹⁷  them in prison, 22:5 as both the high priest and the whole council of elders ¹¹⁸  can testify about me. From them ¹¹⁹  I also received ¹²⁰  letters to the brothers in Damascus, and I was on my way ¹²¹  to make arrests there and bring ¹²²  the prisoners ¹²³  to Jerusalem ¹²⁴  to be punished.

Kisah Para Rasul 2:27

2:27 because you will not leave my soul in Hades, ¹²⁵ 

nor permit your Holy One to experience ¹²⁶  decay.

Kisah Para Rasul 4:3

4:3 So ¹²⁷  they seized ¹²⁸  them and put them in jail ¹²⁹  until the next day (for it was already evening).

Kisah Para Rasul 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ¹³⁰ 

Kisah Para Rasul 11:21

11:21 The ¹³¹  hand of the Lord was with them, and a great number who believed ¹³²  turned ¹³³  to the Lord.

Kisah Para Rasul 11:30

11:30 They did so, ¹³⁴  sending their financial aid ¹³⁵  to the elders by Barnabas and Saul.

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ¹³⁶  that we should not cause extra difficulty ¹³⁷  for those among the Gentiles ¹³⁸  who are turning to God,

Kisah Para Rasul 23:32

23:32 The next day they let ¹³⁹  the horsemen ¹⁴⁰  go on with him, and they returned to the barracks. ¹⁴¹ 

Kisah Para Rasul 24:17

24:17 After several years ¹⁴²  I came to bring to my people gifts for the poor ¹⁴³  and to present offerings, ¹⁴⁴ 

Kisah Para Rasul 27:14

27:14 Not long after this, a hurricane-force ¹⁴⁵  wind called the northeaster ¹⁴⁶  blew down from the island. ¹⁴⁷ 

Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹⁴⁸  and let there be no one to live in it,’ ¹⁴⁹  and ‘Let another take his position of responsibility.’ ¹⁵⁰ 

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹⁵¹  that Moses handed down to us.”

Kisah Para Rasul 9:41

9:41 He gave ¹⁵²  her his hand and helped her get up. Then he called ¹⁵³  the saints and widows and presented her alive.

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁵⁴  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁵⁵  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:36

13:36 For David, after he had served ¹⁵⁶  God’s purpose in his own generation, died, ¹⁵⁷  was buried with his ancestors, ¹⁵⁸  and experienced ¹⁵⁹  decay,

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹⁶⁰  and Samaria, they were relating at length ¹⁶¹  the conversion of the Gentiles and bringing great joy ¹⁶²  to all the brothers.

Kisah Para Rasul 20:28

20:28 Watch out for ¹⁶³  yourselves and for all the flock of which ¹⁶⁴  the Holy Spirit has made you overseers, ¹⁶⁵  to shepherd the church of God ¹⁶⁶  that he obtained ¹⁶⁷  with the blood of his own Son. ¹⁶⁸ 

Kisah Para Rasul 25:10

25:10 Paul replied, ¹⁶⁹  “I am standing before Caesar’s ¹⁷⁰  judgment seat, ¹⁷¹  where I should be tried. ¹⁷²  I have done nothing wrong ¹⁷³  to the Jews, as you also know very well. ¹⁷⁴ 

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, ¹⁷⁵  and to the Gentiles, that they should repent and turn to God, ¹⁷⁶  performing deeds consistent with ¹⁷⁷  repentance.

[15:40]  ¹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ² tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[14:23]  ³ sn Appointed elders. See Acts 20:17.

[14:23]  ⁴ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁵ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁶ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:26]  ⁷ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ⁸ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ⁹ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[23:33]  ¹⁰ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ¹¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

[23:33]  ¹² tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[2:23]  ¹³ tn Or “you killed.”

[2:23]  ¹⁴ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[20:32]  ¹⁵ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁶ tn Grk “word.”

[20:32]  ¹⁷ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[27:1]  ¹⁸ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ¹⁹ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ²⁰ sn See the note on the word centurion in 10:1.

[27:1]  ²¹ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[12:4]  ²² sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ²³ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ²⁴ tn Or “intended”; Grk “wanted.”

[12:4]  ²⁵ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[3:13]  ²⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ³⁰ tn Or “denied,” “disowned.”

[3:13]  ³¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[25:16]  ³² tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

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

[25:16]  ³³ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ³⁴ tn Or “has met his accusers in person.”

[25:16]  ³⁵ tn Grk “and receives.”

[25:16]  ³⁶ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[27:15]  ³⁷ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ³⁸ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ³⁹ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[15:26]  ⁴⁰ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁴¹ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[21:14]  ⁴³ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ⁴⁴ tn Grk “we became silent, saying.”

[21:14]  ⁴⁵ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[25:11]  ⁴⁶ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁴⁷ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁴⁸ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁴⁹ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁵⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[21:11]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁵⁶ 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).

[28:17]  ⁵⁷ tn Grk “It happened that after three days.” 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.

[28:17]  ⁵⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁵⁹ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁶⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁶¹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁶² tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁶⁴ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[7:52]  ⁶⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁶ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁶⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁶⁸ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁶⁹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[6:7]  ⁷⁰ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁷² tn Grk “a great multitude.”

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

[8:3]  ⁷³ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ⁷⁴ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁷⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[16:4]  ⁷⁶ tn Or “cities.”

[16:4]  ⁷⁷ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁷⁹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁸⁰ tn Or “observe” or “follow.”

[7:42]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁸⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[6:3]  ⁸⁵ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁸⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁸⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁸⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁸⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[15:23]  ⁹⁰ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁹¹ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁹² tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁹³ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁹⁵ tn Grk “and Syria,” 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.

[3:14]  ⁹⁶ tn Or “denied,” “disowned.”

[5:2]  ⁹⁷ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁹⁸ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[15:30]  ⁹⁹ tn Or “sent away.”

[15:30]  ¹⁰⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹⁰¹ tn Or “congregation” (referring to the group of believers).

[28:16]  ¹⁰² tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).

[13:34]  ¹⁰³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁰⁴ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁰⁵ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁰⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁰⁷ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁰⁸ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁰⁹ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[4:35]  ¹¹⁰ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[17:8]  ¹¹¹ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ¹¹² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[22:4]  ¹¹³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ¹¹⁴ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ¹¹⁵ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ¹¹⁶ tn Grk “binding.” See Acts 8:3.

[22:4]  ¹¹⁷ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ¹¹⁸ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ¹¹⁹ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ¹²⁰ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹²¹ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ¹²² tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ¹²³ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹²⁴ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:27]  ¹²⁵ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ¹²⁶ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[4:3]  ¹²⁷ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ¹²⁸ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹²⁹ tn Or “prison,” “custody.”

[4:36]  ¹³⁰ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[11:21]  ¹³¹ tn Grk “And the.” 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.

[11:21]  ¹³² tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹³³ sn Again, the expression turned is a summary term for responding to the gospel.

[11:30]  ¹³⁴ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ¹³⁵ tn The words “their financial aid” 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.

[15:19]  ¹³⁶ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ¹³⁷ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹³⁸ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[23:32]  ¹³⁹ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ¹⁴⁰ tn Or “cavalrymen.”

[23:32]  ¹⁴¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[24:17]  ¹⁴² tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹⁴³ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹⁴⁴ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[27:14]  ¹⁴⁵ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ¹⁴⁶ sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ¹⁴⁷ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[1:20]  ¹⁴⁸ tn Or “uninhabited” or “empty.”

[1:20]  ¹⁴⁹ sn A quotation from Ps 69:25.

[1:20]  ¹⁵⁰ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[6:14]  ¹⁵¹ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[9:41]  ¹⁵² tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁵³ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[13:2]  ¹⁵⁴ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁵⁵ tn Or “Appoint.”

[13:36]  ¹⁵⁶ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁵⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁵⁸ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁵⁹ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[15:3]  ¹⁶⁰ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁶¹ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁶² tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[20:28]  ¹⁶³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹⁶⁴ tn Grk “in which.”

[20:28]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ tn Or “acquired.”

[20:28]  ¹⁶⁸ 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).

[25:10]  ¹⁶⁹ tn Grk “said.”

[25:10]  ¹⁷⁰ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹⁷¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ¹⁷² tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹⁷³ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹⁷⁴ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[26:20]  ¹⁷⁵ 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]  ¹⁷⁶ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁷⁷ 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.