Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ¹  “I know about Jesus ²  and I am acquainted with ³  Paul, but who are you?” ⁴ 

Kisah Para Rasul 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ⁵  ‘I am Jesus whom you are persecuting.

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ⁶  Moses ⁷  aside, saying, ‘Who made ⁸  you a ruler and judge over us?

Kisah Para Rasul 4:7

4:7 After ⁹  making Peter and John ¹⁰  stand in their midst, they began to inquire, “By what power or by what name ¹¹  did you do this?”

Kisah Para Rasul 21:33

21:33 Then the commanding officer ¹²  came up and arrested ¹³  him and ordered him to be tied up with two chains; ¹⁴  he ¹⁵  then asked who he was and what ¹⁶  he had done.

Kisah Para Rasul 8:33-34

8:33 In humiliation ¹⁷  justice was taken from him. ¹⁸ 

Who can describe his posterity? ¹⁹ 

For his life was taken away ²⁰  from the earth.” ²¹ 

8:34 Then the eunuch said ²²  to Philip, “Please tell me, ²³  who is the prophet saying this about – himself or someone else?” ²⁴ 

Kisah Para Rasul 7:35

7:35 This same ²⁵  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²⁶  God sent as both ruler and deliverer ²⁷  through the hand of the angel ²⁸  who appeared to him in the bush.

Kisah Para Rasul 19:35

19:35 After the city secretary ²⁹  quieted the crowd, he said, “Men of Ephesus, what person ³⁰  is there who does not know that the city of the Ephesians is the keeper ³¹  of the temple of the great Artemis ³²  and of her image that fell from heaven? ³³ 

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ³⁴ 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ³⁵  he said repeatedly, ³⁶  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ³⁷ 

Kisah Para Rasul 10:35

10:35 but in every nation ³⁸  the person who fears him ³⁹  and does what is right ⁴⁰  is welcomed before him.

Kisah Para Rasul 23:22

23:22 Then the commanding officer ⁴¹  sent the young man away, directing him, ⁴²  “Tell no one that you have reported ⁴³  these things to me.”

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁴⁴  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 11:17

11:17 Therefore if God ⁴⁵  gave them the same gift ⁴⁶  as he also gave us after believing ⁴⁷  in the Lord Jesus Christ, ⁴⁸  who was I to hinder ⁴⁹  God?”

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁵⁰  to anyone in this name.”

Kisah Para Rasul 2:21

2:21 And then ⁵¹  everyone who calls on the name of the Lord will be saved.’ ⁵² 

Kisah Para Rasul 7:28

7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ⁵³ 

Kisah Para Rasul 20:33

20:33 I have desired ⁵⁴  no one’s silver or gold or clothing.

Kisah Para Rasul 3:23

3:23 Every person ⁵⁵  who does not obey that prophet will be destroyed and thus removed ⁵⁶  from the people.’ ⁵⁷ 

Kisah Para Rasul 20:26

20:26 Therefore I declare ⁵⁸  to you today that I am innocent ⁵⁹  of the blood of you all. ⁶⁰ 

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁶¹  it is unlawful ⁶²  for a Jew ⁶³  to associate with or visit a Gentile, ⁶⁴  yet God has shown me that I should call no person ⁶⁵  defiled or ritually unclean. ⁶⁶ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁶⁷  not persecute? ⁶⁸  They ⁶⁹  killed those who foretold long ago the coming of the Righteous One, ⁷⁰  whose betrayers and murderers you have now become! ⁷¹ 

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁷²  that everyone who believes in him receives forgiveness of sins ⁷³  through his name.”

Kisah Para Rasul 13:26

13:26 Brothers, ⁷⁴  descendants ⁷⁵  of Abraham’s family, ⁷⁶  and those Gentiles among you who fear God, ⁷⁷  the message ⁷⁸  of this salvation has been sent to us.

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁷⁹  with complete boldness ⁸⁰  and without restriction. ⁸¹ 

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁸²  became known to Pharaoh.

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ⁸³  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 13:39

13:39 and by this one ⁸⁴  everyone who believes is justified ⁸⁵  from everything from which the law of Moses could not justify ⁸⁶  you. ⁸⁷ 

Kisah Para Rasul 25:16

25:16 I answered them ⁸⁸  that it was not the custom of the Romans to hand over anyone ⁸⁹  before the accused had met his accusers face to face ⁹⁰  and had been given ⁹¹  an opportunity to make a defense against the accusation. ⁹² 

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁹³  by which we must ⁹⁴  be saved.”

Kisah Para Rasul 4:34

4:34 For there was no one needy ⁹⁵  among them, because those who were owners of land or houses were selling ⁹⁶  them ⁹⁷  and bringing the proceeds from the sales

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁹⁸  him, ⁹⁹  and they fulfilled the sayings ¹⁰⁰  of the prophets that are read every Sabbath by condemning ¹⁰¹  him. ¹⁰² 

Kisah Para Rasul 17:17

17:17 So he was addressing ¹⁰³  the Jews and the God-fearing Gentiles ¹⁰⁴  in the synagogue, ¹⁰⁵  and in the marketplace every day ¹⁰⁶  those who happened to be there.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁰⁷  against someone, the courts are open ¹⁰⁸  and there are proconsuls; let them bring charges against one another there. ¹⁰⁹ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ¹¹⁰  with anyone or stirring up a crowd ¹¹¹  in the temple courts ¹¹²  or in the synagogues ¹¹³  or throughout the city, ¹¹⁴ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹¹⁵  in Damascus, so that if he found any who belonged to the Way, ¹¹⁶  either men or women, he could bring them as prisoners ¹¹⁷  to Jerusalem. ¹¹⁸ 

Kisah Para Rasul 25:10

25:10 Paul replied, ¹¹⁹  “I am standing before Caesar’s ¹²⁰  judgment seat, ¹²¹  where I should be tried. ¹²²  I have done nothing wrong ¹²³  to the Jews, as you also know very well. ¹²⁴ 

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ¹²⁵  Paul ¹²⁶  called the local Jewish leaders ¹²⁷  together. When they had assembled, he said to them, “Brothers, ¹²⁸  although I had done ¹²⁹  nothing against our people or the customs of our ancestors, ¹³⁰  from Jerusalem ¹³¹  I was handed over as a prisoner to the Romans. ¹³² 

[19:15]  ¹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ² tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ³ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[26:15]  ⁵ tn Grk “said.”

[7:27]  ⁶ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁷ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁸ tn Or “appointed.”

[4:7]  ⁹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁰ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹¹ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[21:33]  ¹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹³ tn Grk “seized.”

[21:33]  ¹⁴ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹⁵ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ¹⁶ tn Grk “and what it is”; this has been simplified to “what.”

[8:33]  ¹⁷ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ¹⁸ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ¹⁹ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ²⁰ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ²¹ sn A quotation from Isa 53:7-8.

[8:34]  ²² tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ²³ tn Grk “I beg you,” “I ask you.”

[8:34]  ²⁴ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[7:35]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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).

[19:35]  ²⁹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ³⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ³¹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ³² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ³³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[12:13]  ³⁴ tn Or “responded.”

[13:25]  ³⁵ tn Or “task.”

[13:25]  ³⁶ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ³⁷ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[10:35]  ³⁸ sn See Luke 24:47.

[10:35]  ³⁹ tn Or “shows reverence for him.”

[10:35]  ⁴⁰ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[23:22]  ⁴¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ⁴² tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ⁴³ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[1:24]  ⁴⁴ tn Grk “And praying, they said.” 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.

[11:17]  ⁴⁵ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁴⁶ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁴⁷ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁴⁹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[4:17]  ⁵⁰ tn Or “speak no longer.”

[2:21]  ⁵¹ tn Grk “And it will be that.”

[2:21]  ⁵² sn A quotation from Joel 2:28-32.

[7:28]  ⁵³ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:28]  sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

[20:33]  ⁵⁴ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[3:23]  ⁵⁵ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁵⁶ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁵⁷ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[20:26]  ⁵⁸ tn Or “testify.”

[20:26]  ⁵⁹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ⁶⁰ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[10:28]  ⁶¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁶² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁶³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁶⁴ 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]  ⁶⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁶⁶ 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.

[7:52]  ⁶⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁶⁹ 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]  ⁷⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁷¹ 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).

[10:43]  ⁷² tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁷³ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[13:26]  ⁷⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁷⁵ tn Grk “sons”

[13:26]  ⁷⁶ tn Or “race.”

[13:26]  ⁷⁷ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁷⁸ tn Grk “word.”

[28:31]  ⁷⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁸⁰ tn Or “openness.”

[28:31]  ⁸¹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[7:13]  ⁸² tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[8:19]  ⁸³ tn Or “ability”; Grk “authority.”

[13:39]  ⁸⁴ sn This one refers here to Jesus.

[13:39]  ⁸⁵ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁸⁶ tn Or “could not free.”

[13:39]  ⁸⁷ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[25:16]  ⁸⁸ 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]  ⁸⁹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁹⁰ tn Or “has met his accusers in person.”

[25:16]  ⁹¹ tn Grk “and receives.”

[25:16]  ⁹² 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.”

[4:12]  ⁹³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁹⁴ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:34]  ⁹⁵ tn Or “poor.”

[4:34]  ⁹⁶ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ⁹⁷ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:27]  ⁹⁸ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁹⁹ tn Grk “this one.”

[13:27]  ¹⁰⁰ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹⁰¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁰² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[17:17]  ¹⁰³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁰⁴ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁰⁵ sn See the note on synagogue in 6:9.

[17:17]  ¹⁰⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:38]  ¹⁰⁷ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹⁰⁸ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹⁰⁹ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[24:12]  ¹¹⁰ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ¹¹¹ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ¹¹² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ¹¹³ sn See the note on synagogue in 6:9.

[24:12]  ¹¹⁴ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[9:2]  ¹¹⁵ sn See the note on synagogue in 6:9.

[9:2]  ¹¹⁶ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹¹⁷ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹¹⁸ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:10]  ¹¹⁹ tn Grk “said.”

[25:10]  ¹²⁰ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹²¹ 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]  ¹²² tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹²³ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹²⁴ 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.”

[28:17]  ¹²⁵ 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]  ¹²⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ¹²⁷ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ¹²⁸ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ¹²⁹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ¹³⁰ 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]  ¹³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ¹³² tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”