Roma 10:18

10:18 But I ask, have they ¹  not heard? ²  Yes, they have: ³  Their voice has gone out to all the earth, and their words to the ends of the world. ⁴ 

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ⁵  in those days a decree ⁶  went out from Caesar ⁷  Augustus ⁸  to register ⁹  all the empire ¹⁰  for taxes.

Lukas 4:5

4:5 Then ¹¹  the devil ¹²  led him up ¹³  to a high place ¹⁴  and showed him in a flash all the kingdoms of the world.

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ¹⁵  and predicted ¹⁶  by the Spirit that a severe ¹⁷  famine ¹⁸  was about to come over the whole inhabited world. ¹⁹  (This ²⁰  took place during the reign of Claudius.) ²¹ 

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ²²  Jason and some of the brothers before the city officials, ²³  screaming, “These people who have stirred up trouble ²⁴  throughout the world ²⁵  have come here too,

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ²⁶  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁷  at what had happened to him.

Kisah Para Rasul 16:14

16:14 A ²⁸  woman named Lydia, a dealer in purple cloth ²⁹  from the city of Thyatira, ³⁰  a God-fearing woman, listened to us. ³¹  The Lord opened her heart to respond ³²  to what Paul was saying.

[10:18]  ¹ tn That is, Israel (see the following verse).

[10:18]  ² tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ³ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ⁴ sn A quotation from Ps 19:4.

[2:1]  ⁵ tn Grk “Now it happened that.” 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.

[2:1]  ⁶ sn This decree was a formal decree from the Roman Senate.

[2:1]  ⁷ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ⁸ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ⁹ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ¹⁰ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[4:5]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ¹² tn Grk “he.”

[4:5]  ¹³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ¹⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[11:28]  ¹⁵ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ¹⁶ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ¹⁷ tn Grk “great.”

[11:28]  ¹⁸ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ¹⁹ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ²⁰ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.

[11:28]  ²¹ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[17:6]  ²² tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ²³ 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’” (see also BDAG 845 s.v.).

[17:6]  ²⁴ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ²⁵ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[3:10]  ²⁶ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²⁷ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[16:14]  ²⁸ 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]  ²⁹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁰ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ³¹ 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]  ³² 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).