Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach

Kisah Para Rasul 1:5-6

1:5 For ⁵  John baptized with water, but you ⁶  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁷  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 1:18

1:18 (Now this man Judas ⁸  acquired a field with the reward of his unjust deed, ⁹  and falling headfirst ¹⁰  he burst open in the middle and all his intestines ¹¹  gushed out.

Kisah Para Rasul 2:41

2:41 So those who accepted ¹²  his message ¹³  were baptized, and that day about three thousand people ¹⁴  were added. ¹⁵ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹⁶  the God of our forefathers, ¹⁷  has glorified ¹⁸  his servant ¹⁹  Jesus, whom you handed over and rejected ²⁰  in the presence of Pilate after he had decided ²¹  to release him.

Kisah Para Rasul 3:21-22

3:21 This one ²²  heaven must ²³  receive until the time all things are restored, ²⁴  which God declared ²⁵  from times long ago ²⁶  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²⁷  him in everything he tells you. ²⁸ 

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²⁹  to all who live in Jerusalem that a notable miraculous sign ³⁰  has come about through them, ³¹  and we cannot deny it.

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ³²  to suffer dishonor for the sake of the name. ³³ 

Kisah Para Rasul 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Kisah Para Rasul 8:25

8:25 So after Peter and John ³⁴  had solemnly testified ³⁵  and spoken the word of the Lord, ³⁶  they started back to Jerusalem, proclaiming ³⁷  the good news to many Samaritan villages ³⁸  as they went. ³⁹ 

Kisah Para Rasul 9:7

9:7 (Now the men ⁴⁰  who were traveling with him stood there speechless, ⁴¹  because they heard the voice but saw no one.) ⁴² 

Kisah Para Rasul 9:31

9:31 Then ⁴³  the church throughout Judea, Galilee, ⁴⁴  and Samaria experienced ⁴⁵  peace and thus was strengthened. ⁴⁶  Living ⁴⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁴⁸  increased in numbers.

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ⁴⁹  as he used to say, ⁵⁰  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁵¹ 

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁵²  went as far as ⁵³  Phoenicia, ⁵⁴  Cyprus, ⁵⁵  and Antioch, ⁵⁶  speaking the message ⁵⁷  to no one but Jews.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁵⁸  praying to God for him. ⁵⁹ 

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁶⁰  sent out by the Holy Spirit, went down to Seleucia, ⁶¹  and from there they sailed to Cyprus. ⁶² 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁶³  God’s purpose in his own generation, died, ⁶⁴  was buried with his ancestors, ⁶⁵  and experienced ⁶⁶  decay,

Kisah Para Rasul 14:3-4

14:3 So they stayed there ⁶⁷  for a considerable time, speaking out courageously for the Lord, who testified ⁶⁸  to the message ⁶⁹  of his grace, granting miraculous signs ⁷⁰  and wonders to be performed through their hands. 14:4 But the population ⁷¹  of the city was divided; some ⁷²  sided with the Jews, and some with the apostles.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁷³  and Samaria, they were relating at length ⁷⁴  the conversion of the Gentiles and bringing great joy ⁷⁵  to all the brothers.

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ⁷⁶  they went down to Antioch, ⁷⁷  and after gathering the entire group ⁷⁸  together, they delivered the letter.

Kisah Para Rasul 16:5

16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁷⁹ 

Kisah Para Rasul 17:12

17:12 Therefore many of them believed, along with quite a few ⁸⁰  prominent ⁸¹  Greek women and men.

Kisah Para Rasul 17:17

17:17 So he was addressing ⁸²  the Jews and the God-fearing Gentiles ⁸³  in the synagogue, ⁸⁴  and in the marketplace every day ⁸⁵  those who happened to be there.

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ⁸⁶  such times of ignorance, ⁸⁷  he now commands all people ⁸⁸  everywhere to repent, ⁸⁹ 

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁹⁰  the resurrection from the dead, some began to scoff, ⁹¹  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ⁹²  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁹³  I would have been justified in accepting the complaint ⁹⁴  of you Jews, ⁹⁵ 

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ⁹⁶  “I know about Jesus ⁹⁷  and I am acquainted with ⁹⁸  Paul, but who are you?” ⁹⁹ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹⁰⁰ 

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁰¹  against someone, the courts are open ¹⁰²  and there are proconsuls; let them bring charges against one another there. ¹⁰³ 

Kisah Para Rasul 21:39

21:39 Paul answered, ¹⁰⁴  “I am a Jew ¹⁰⁵  from Tarsus in Cilicia, a citizen of an important city. ¹⁰⁶  Please ¹⁰⁷  allow me to speak to the people.”

Kisah Para Rasul 22:9

22:9 Those who were with me saw the light, but did not understand ¹⁰⁸  the voice of the one who was speaking to me.

Kisah Para Rasul 23:18

23:18 So the centurion ¹⁰⁹  took him and brought him to the commanding officer ¹¹⁰  and said, “The prisoner Paul called ¹¹¹  me and asked me to bring this young man to you because he has something to tell you.”

Kisah Para Rasul 23:22

23:22 Then the commanding officer ¹¹²  sent the young man away, directing him, ¹¹³  “Tell no one that you have reported ¹¹⁴  these things to me.”

Kisah Para Rasul 23:31

23:31 So the soldiers, in accordance with their orders, ¹¹⁵  took ¹¹⁶  Paul and brought him to Antipatris ¹¹⁷  during the night.

Kisah Para Rasul 25:4

25:4 Then Festus ¹¹⁸  replied that Paul was being kept at Caesarea, ¹¹⁹  and he himself intended to go there ¹²⁰  shortly.

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ¹²¹  and have done anything that deserves death, I am not trying to escape dying, ¹²²  but if not one of their charges against me is true, ¹²³  no one can hand me over to them. ¹²⁴  I appeal to Caesar!” ¹²⁵ 

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ¹²⁶  from my youth, spending my life from the beginning among my own people ¹²⁷  and in Jerusalem. ¹²⁸ 

Kisah Para Rasul 26:9

26:9 Of course, ¹²⁹  I myself was convinced ¹³⁰  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ¹³¹  Paul ¹³²  stood up ¹³³  among them and said, “Men, you should have listened to me ¹³⁴  and not put out to sea ¹³⁵  from Crete, thus avoiding ¹³⁶  this damage and loss.

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ¹³⁷  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ¹³⁸  of the waves.

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ¹³⁹  some on planks ¹⁴⁰  and some on pieces of the ship. ¹⁴¹  And in this way ¹⁴²  all were brought safely to land.

Kisah Para Rasul 28:5

28:5 However, ¹⁴³  Paul ¹⁴⁴  shook ¹⁴⁵  the creature off into the fire and suffered no harm.

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹⁴⁶  that people ¹⁴⁷  everywhere speak against ¹⁴⁸  it.”

Kisah Para Rasul 28:24

28:24 Some were convinced ¹⁴⁹  by what he said, ¹⁵⁰  but others refused ¹⁵¹  to believe.

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:5]  ⁵ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁶ tn The pronoun is plural in Greek.

[1:6]  ⁷ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:18]  ⁸ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁹ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹⁰ tn Traditionally, “falling headlong.”

[1:18]  ¹¹ tn Or “all his bowels.”

[2:41]  ¹² tn Or “who acknowledged the truth of.”

[2:41]  ¹³ tn Grk “word.”

[2:41]  ¹⁴ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁵ tn Or “were won over.”

[3:13]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁹ 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]  ²⁰ tn Or “denied,” “disowned.”

[3:13]  ²¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:21]  ²² tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²³ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ²⁴ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ²⁵ tn Or “spoke.”

[3:21]  ²⁶ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:22]  ²⁷ 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]  ²⁸ 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.

[4:16]  ²⁹ tn Or “evident.”

[4:16]  ³⁰ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³¹ tn Or “has been done by them.”

[5:41]  ³² sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ³³ sn The name refers to the name of Jesus (cf. 3 John 7).

[8:25]  ³⁴ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ³⁵ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ³⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ³⁷ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ³⁸ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ³⁹ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[9:7]  ⁴⁰ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁴¹ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁴² sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:31]  ⁴³ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁴⁴ tn Grk “and Galilee,” 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.

[9:31]  ⁴⁵ tn Grk “had.”

[9:31]  ⁴⁶ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁴⁷ tn Grk “And living.” 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.

[9:31]  ⁴⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[11:16]  ⁴⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ⁵⁰ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁵¹ sn John…Spirit. This remark repeats Acts 1:5.

[11:19]  ⁵² sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁵³ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ⁵⁴ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁵⁵ tn Grk “and Cyprus,” 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.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ⁵⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ⁵⁷ tn Grk “word.”

[12:5]  ⁵⁸ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁵⁹ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[13:4]  ⁶⁰ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ⁶¹ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ⁶² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:36]  ⁶³ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁶⁴ 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]  ⁶⁵ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁶⁶ 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.

[14:3]  ⁶⁷ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁶⁸ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁶⁹ tn Grk “word.”

[14:3]  ⁷⁰ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ⁷¹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ⁷² tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[15:3]  ⁷³ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁷⁴ 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]  ⁷⁵ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:30]  ⁷⁶ tn Or “sent away.”

[15:30]  ⁷⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁷⁸ tn Or “congregation” (referring to the group of believers).

[16:5]  ⁷⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[17:12]  ⁸⁰ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁸¹ tn Or “respected.”

[17:17]  ⁸² 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]  ⁸³ 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]  ⁸⁴ sn See the note on synagogue in 6:9.

[17:17]  ⁸⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:30]  ⁸⁶ tn Or “has deliberately paid no attention to.”

[17:30]  ⁸⁷ tn Or “times when people did not know.”

[17:30]  ⁸⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁸⁹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:32]  ⁹⁰ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁹¹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:14]  ⁹² tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁹³ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁹⁴ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁹⁵ tn Grk “accepting your complaint, O Jews.”

[19:15]  ⁹⁶ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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.

[19:32]  ¹⁰⁰ tn Or “had assembled.”

[19:38]  ¹⁰¹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹⁰² 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]  ¹⁰³ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[21:39]  ¹⁰⁴ tn Grk “said.”

[21:39]  ¹⁰⁵ tn Grk “a Jewish man.”

[21:39]  ¹⁰⁶ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ¹⁰⁷ tn Grk “I beg you.”

[22:9]  ¹⁰⁸ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[23:18]  ¹⁰⁹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ¹¹⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹¹¹ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:22]  ¹¹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹¹³ 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]  ¹¹⁴ 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.

[23:31]  ¹¹⁵ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ¹¹⁶ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ¹¹⁷ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[25:4]  ¹¹⁸ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹¹⁹ 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.

[25:4]  ¹²⁰ tn The word “there” is not in the Greek text but is implied.

[25:11]  ¹²¹ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹²² 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]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ 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.

[26:4]  ¹²⁶ tn Grk “my manner of life.”

[26:4]  ¹²⁷ tn Or “nation.”

[26:4]  ¹²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:9]  ¹²⁹ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ¹³⁰ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[27:21]  ¹³¹ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ¹³² tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ¹³³ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ¹³⁴ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ¹³⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ¹³⁶ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:41]  ¹³⁷ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ¹³⁸ tn Or “violence” (BDAG 175 s.v. βία a).

[27:44]  ¹³⁹ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ¹⁴⁰ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ¹⁴¹ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ¹⁴² tn Grk “And in this way 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.

[28:5]  ¹⁴³ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ¹⁴⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ¹⁴⁵ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[28:22]  ¹⁴⁶ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹⁴⁷ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹⁴⁸ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:24]  ¹⁴⁹ tn Or “persuaded.”

[28:24]  ¹⁵⁰ tn Grk “by the things spoken.”

[28:24]  ¹⁵¹ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).