Kisah Para Rasul 1:6

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

Kisah Para Rasul 1:9

1:9 After ²  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ³  that God has made this Jesus whom you crucified ⁴  both Lord ⁵  and Christ.” ⁶ 

Kisah Para Rasul 4:2

4:2 angry ⁷  because they were teaching the people and announcing ⁸  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁹  and said, “Master of all, ¹⁰  you who made the heaven, the earth, ¹¹  the sea, and everything that is in them,

Kisah Para Rasul 4:31

4:31 When ¹²  they had prayed, the place where they were assembled together was shaken, ¹³  and they were all filled with the Holy Spirit and began to speak ¹⁴  the word of God ¹⁵  courageously. ¹⁶ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹⁷  seven ¹⁸  men who are well-attested, ¹⁹  full of the Spirit and of wisdom, whom we may put in charge ²⁰  of this necessary task. ²¹ 

Kisah Para Rasul 6:12

6:12 They incited the people, the ²²  elders, and the experts in the law; ²³  then they approached Stephen, ²⁴  seized him, and brought him before the council. ²⁵ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ²⁶  our people ²⁷  and was cruel to our ancestors, ²⁸  forcing them to abandon ²⁹  their infants so they would die. ³⁰ 

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ³¹  – we do not know what has happened to him!’ ³² 

Kisah Para Rasul 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ³³ 

Kisah Para Rasul 8:7

8:7 For unclean spirits, ³⁴  crying with loud shrieks, were coming out of many who were possessed, ³⁵  and many paralyzed and lame people were healed.

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ³⁶  he could see nothing. ³⁷  Leading him by the hand, his companions ³⁸  brought him into Damascus.

Kisah Para Rasul 9:41

9:41 He gave ³⁹  her his hand and helped her get up. Then he called ⁴⁰  the saints and widows and presented her alive.

Kisah Para Rasul 10:3-4

10:3 About three o’clock one afternoon ⁴¹  he saw clearly in a vision an angel of God ⁴²  who came in ⁴³  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ⁴⁴  replied, ⁴⁵  “What is it, Lord?” The angel ⁴⁶  said to him, “Your prayers and your acts of charity ⁴⁷  have gone up as a memorial ⁴⁸  before God.

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁴⁹  But she kept insisting that it was Peter, ⁵⁰  and they kept saying, ⁵¹  “It is his angel!” ⁵² 

Kisah Para Rasul 13:15-16

13:15 After the reading from the law and the prophets, ⁵³  the leaders of the synagogue ⁵⁴  sent them a message, ⁵⁵  saying, “Brothers, ⁵⁶  if you have any message ⁵⁷  of exhortation ⁵⁸  for the people, speak it.” ⁵⁹  13:16 So Paul stood up, ⁶⁰  gestured ⁶¹  with his hand and said,

“Men of Israel, ⁶²  and you Gentiles who fear God, ⁶³  listen:

Kisah Para Rasul 13:41-42

13:41 ‘Look, you scoffers; be amazed and perish! ⁶⁴ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁶⁵ 

13:42 As Paul and Barnabas ⁶⁶  were going out, ⁶⁷  the people ⁶⁸  were urging ⁶⁹  them to speak about these things ⁷⁰  on the next Sabbath.

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ⁷¹  and praise ⁷²  the word of the Lord, and all who had been appointed for eternal life ⁷³  believed.

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ⁷⁴  an attempt to mistreat ⁷⁵  them and stone them, ⁷⁶ 

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁷⁷  in the Lycaonian language, ⁷⁸  “The gods have come down to us in human form!” ⁷⁹ 

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ⁸⁰  who had believed stood up and said, “It is necessary ⁸¹  to circumcise the Gentiles ⁸²  and to order them to observe ⁸³  the law of Moses.”

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ⁸⁴  by placing on the neck of the disciples a yoke ⁸⁵  that neither our ancestors ⁸⁶  nor we have been able to bear?

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁸⁷  you, upsetting ⁸⁸  your minds ⁸⁹  by what they said, ⁹⁰ 

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁹¹  against them, and the magistrates tore the clothes ⁹²  off Paul and Silas ⁹³  and ordered them to be beaten with rods. ⁹⁴ 

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ⁹⁵  and singing hymns to God, ⁹⁶  and the rest of ⁹⁷  the prisoners were listening to them.

Kisah Para Rasul 16:33-34

16:33 At ⁹⁸  that hour of the night he took them ⁹⁹  and washed their wounds; ¹⁰⁰  then ¹⁰¹  he and all his family ¹⁰²  were baptized right away. ¹⁰³  16:34 The jailer ¹⁰⁴  brought them into his house and set food ¹⁰⁵  before them, and he rejoiced greatly ¹⁰⁶  that he had come to believe ¹⁰⁷  in God, together with his entire household. ¹⁰⁸ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹⁰⁹  from Macedonia, ¹¹⁰  Paul became wholly absorbed with proclaiming ¹¹¹  the word, testifying ¹¹²  to the Jews that Jesus was the Christ. ¹¹³ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ¹¹⁴  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹¹⁵  believed and were baptized.

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹¹⁶  that is, in Jesus.”

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ¹¹⁷  the evil spirit jumped on ¹¹⁸  them and beat them all into submission. ¹¹⁹  He prevailed ¹²⁰  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:24-25

19:24 For a man named Demetrius, a silversmith who made silver shrines ¹²¹  of Artemis, ¹²²  brought a great deal ¹²³  of business ¹²⁴  to the craftsmen. 19:25 He gathered ¹²⁵  these ¹²⁶  together, along with the workmen in similar trades, ¹²⁷  and said, “Men, you know that our prosperity ¹²⁸  comes from this business.

Kisah Para Rasul 19:40

19:40 For ¹²⁹  we are in danger of being charged with rioting ¹³⁰  today, since there is no cause we can give to explain ¹³¹  this disorderly gathering.” ¹³² 

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹³³  threw himself ¹³⁴  on the young man, ¹³⁵  put his arms around him, ¹³⁶  and said, “Do not be distressed, for he is still alive!” ¹³⁷ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹³⁸  and with tears, and with the trials that happened to me because of the plots ¹³⁹  of the Jews.

Kisah Para Rasul 20:25

20:25 “And now ¹⁴⁰  I know that none ¹⁴¹  of you among whom I went around proclaiming the kingdom ¹⁴²  will see me ¹⁴³  again.

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹⁴⁴  men ¹⁴⁵  will arise, teaching perversions of the truth ¹⁴⁶  to draw the disciples away after them.

Kisah Para Rasul 22:24

22:24 the commanding officer ¹⁴⁷  ordered Paul ¹⁴⁸  to be brought back into the barracks. ¹⁴⁹  He told them ¹⁵⁰  to interrogate Paul ¹⁵¹  by beating him with a lash ¹⁵²  so that he could find out the reason the crowd ¹⁵³  was shouting at Paul ¹⁵⁴  in this way.

Kisah Para Rasul 23:5

23:5 Paul replied, ¹⁵⁵  “I did not realize, ¹⁵⁶  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹⁵⁷ 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ¹⁵⁸ 

Kisah Para Rasul 23:29

23:29 I found he ¹⁵⁹  was accused with reference to controversial questions ¹⁶⁰  about their law, but no charge against him deserved death or imprisonment. ¹⁶¹ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁶²  came down with some elders and an attorney ¹⁶³  named ¹⁶⁴  Tertullus, and they ¹⁶⁵  brought formal charges ¹⁶⁶  against Paul to the governor.

Kisah Para Rasul 24:15

24:15 I have ¹⁶⁷  a hope in God (a hope ¹⁶⁸  that ¹⁶⁹  these men ¹⁷⁰  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁷¹ 

Kisah Para Rasul 24:22-24

24:22 Then Felix, ¹⁷²  who understood the facts ¹⁷³  concerning the Way ¹⁷⁴  more accurately, ¹⁷⁵  adjourned their hearing, ¹⁷⁶  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹⁷⁷  24:23 He ordered the centurion ¹⁷⁸  to guard Paul, ¹⁷⁹  but to let him have some freedom, ¹⁸⁰  and not to prevent any of his friends ¹⁸¹  from meeting his needs. ¹⁸² 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ¹⁸³  arrived with his wife Drusilla, ¹⁸⁴  who was Jewish, he sent for Paul and heard him speak ¹⁸⁵  about faith in Christ Jesus. ¹⁸⁶ 

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ¹⁸⁷  “I have committed no offense ¹⁸⁸  against the Jewish law ¹⁸⁹  or against the temple or against Caesar.” ¹⁹⁰ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ¹⁹¹  Festus ¹⁹²  replied, “You have appealed to Caesar; ¹⁹³  to Caesar ¹⁹⁴  you will go!” ¹⁹⁵ 

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ¹⁹⁶  I ordered him to be kept under guard until I could send him to Caesar.” ¹⁹⁷ 

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ¹⁹⁸  said to Paul, “You have permission ¹⁹⁹  to speak for yourself.” Then Paul held out his hand ²⁰⁰  and began his defense: ²⁰¹ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ²⁰²  “This man is not doing anything deserving ²⁰³  death or imprisonment.”

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ²⁰⁴  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ²⁰⁵  and have gone ²⁰⁶  without food; you have eaten nothing. ²⁰⁷ 

Kisah Para Rasul 28:8

28:8 The father ²⁰⁸  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ²⁰⁹  and after praying, placed ²¹⁰  his hands on him and healed ²¹¹  him.

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ²¹²  I was forced to appeal to Caesar ²¹³  – not that I had some charge to bring ²¹⁴  against my own people. ²¹⁵ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²¹⁶  with complete boldness ²¹⁷  and without restriction. ²¹⁸ 

[1:6]  ¹ 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.

[1:9]  ² tn Grk “And after.” 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.

[2:36]  ³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁴ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁵ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁶ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[4:2]  ⁷ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁸ tn Or “proclaiming.”

[4:24]  ⁹ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁰ tn Or “Lord of all.”

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

[4:24]  ¹¹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:31]  ¹² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ¹³ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹⁴ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁵ tn Or “speak God’s message.”

[4:31]  ¹⁶ tn Or “with boldness.”

[6:3]  ¹⁷ 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]  ¹⁸ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁹ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ²⁰ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ²¹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:12]  ²² tn Grk “and the,” 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.

[6:12]  ²³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ²⁴ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ²⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[7:19]  ²⁶ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²⁷ tn Or “race.”

[7:19]  ²⁸ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²⁹ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ³⁰ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:40]  ³¹ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

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

[7:49]  ³³ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[8:7]  ³⁴ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ³⁵ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:8]  ³⁶ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ³⁷ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ³⁸ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:41]  ³⁹ 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]  ⁴⁰ 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”).

[10:3]  ⁴¹ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁴² tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁴³ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ⁴⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁴⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁴⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁴⁷ tn Or “your gifts to the needy.”

[10:4]  ⁴⁸ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[12:15]  ⁴⁹ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁵⁰ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁵¹ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁵² sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[13:15]  ⁵³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁵⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁵⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁵⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁵⁷ tn Or “word.”

[13:15]  ⁵⁸ tn Or “encouragement.”

[13:15]  ⁵⁹ tn Or “give it.”

[13:16]  ⁶⁰ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁶¹ tn Or “motioned.”

[13:16]  ⁶² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁶³ tn Grk “and those 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.

[13:41]  ⁶⁴ tn Or “and die!”

[13:41]  ⁶⁵ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ⁶⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁶⁷ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁶⁸ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁶⁹ tn Or “begging,” “inviting.”

[13:42]  ⁷⁰ tn Or “matters.”

[13:48]  ⁷¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁷² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁷³ sn Note the contrast to v. 46 in regard to eternal life.

[14:5]  ⁷⁴ tn Grk “So there came about an attempt” 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.

[14:5]  ⁷⁵ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁷⁶ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:11]  ⁷⁷ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁷⁸ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁷⁹ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[15:5]  ⁸⁰ sn See the note on Pharisee in 5:34.

[15:5]  ⁸¹ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ⁸² tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁸³ tn Or “keep.”

[15:10]  ⁸⁴ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ⁸⁵ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ⁸⁶ tn Or “forefathers”; Grk “fathers.”

[15:24]  ⁸⁷ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁸⁸ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁸⁹ tn Grk “souls.”

[15:24]  ⁹⁰ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:22]  ⁹¹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁹² tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁹³ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁹⁴ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:25]  ⁹⁵ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁹⁶ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁹⁷ tn The words “the rest of” are not in the Greek text, but are implied.

[16:33]  ⁹⁸ tn Grk “And at.” 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.

[16:33]  ⁹⁹ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁰⁰ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁰² sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁰³ tn Or “immediately.”

[16:34]  ¹⁰⁴ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁰⁵ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁰⁶ tn Or “he was overjoyed.”

[16:34]  ¹⁰⁷ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁰⁸ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[18:5]  ¹⁰⁹ tn Grk “came down.”

[18:5]  ¹¹⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹¹¹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹¹² tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:8]  ¹¹⁴ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹¹⁵ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[19:4]  ¹¹⁶ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:16]  ¹¹⁷ tn Grk “in whom the evil spirit was.”

[19:16]  ¹¹⁸ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹¹⁹ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹²⁰ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:24]  ¹²¹ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹²² sn Artemis was the name of 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.

[19:24]  ¹²³ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹²⁴ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ¹²⁵ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹²⁶ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹²⁷ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹²⁸ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:40]  ¹²⁹ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹³⁰ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ¹³¹ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ¹³² tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:10]  ¹³³ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹³⁴ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹³⁵ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹³⁶ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ¹³⁷ tn Grk “for his life is in him” (an idiom).

[20:19]  ¹³⁸ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹³⁹ sn These plots are mentioned in Acts 9:24; 20:13.

[20:25]  ¹⁴⁰ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹⁴¹ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹⁴² sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹⁴³ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:30]  ¹⁴⁴ tn Grk “from among yourselves.”

[20:30]  ¹⁴⁵ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁴⁶ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[22:24]  ¹⁴⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ¹⁴⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁴⁹ 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.”

[22:24]  ¹⁵⁰ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ¹⁵¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁵² sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ¹⁵³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹⁵⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:5]  ¹⁵⁵ tn Grk “said.”

[23:5]  ¹⁵⁶ tn Or “know.”

[23:5]  ¹⁵⁷ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:8]  ¹⁵⁸ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:29]  ¹⁵⁹ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ¹⁶⁰ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ¹⁶¹ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[24:1]  ¹⁶² sn Ananias was in office from a.d. 47-59.

[24:1]  ¹⁶³ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ¹⁶⁴ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ¹⁶⁵ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ¹⁶⁶ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:15]  ¹⁶⁷ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹⁶⁸ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹⁶⁹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹⁷⁰ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁷¹ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:22]  ¹⁷² sn See the note on Antonius Felix in 23:24.

[24:22]  ¹⁷³ tn Grk “the things.”

[24:22]  ¹⁷⁴ tn That is, concerning Christianity.

[24:22]  ¹⁷⁵ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ¹⁷⁶ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ¹⁷⁷ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  ¹⁷⁸ sn See the note on the word centurion in 10:1.

[24:23]  ¹⁷⁹ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ¹⁸⁰ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ¹⁸¹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹⁸² tn Grk “from serving him.”

[24:24]  ¹⁸³ sn See the note on Antonius Felix in 23:24.

[24:24]  ¹⁸⁴ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ¹⁸⁵ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ¹⁸⁶ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:8]  ¹⁸⁷ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ¹⁸⁸ tn Grk “I have sinned…in nothing.”

[25:8]  ¹⁸⁹ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ¹⁹⁰ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:12]  ¹⁹¹ tn That is, with his advisers.

[25:12]  ¹⁹² sn See the note on Porcius Festus in 24:27.

[25:12]  ¹⁹³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁹⁴ tn Or “to the emperor.”

[25:12]  ¹⁹⁵ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:21]  ¹⁹⁶ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ¹⁹⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:1]  ¹⁹⁸ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁹⁹ tn Grk “It is permitted for you.”

[26:1]  ²⁰⁰ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²⁰¹ tn Or “and began to speak in his own defense.”

[26:31]  ²⁰² tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ²⁰³ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[27:33]  ²⁰⁴ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ²⁰⁵ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ²⁰⁶ tn Or “continued.”

[27:33]  ²⁰⁷ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[28:8]  ²⁰⁸ tn Grk “It happened that the father.” 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.

[28:8]  ²⁰⁹ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²¹⁰ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²¹¹ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:19]  ²¹² tn That is, objected to my release.

[28:19]  ²¹³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ²¹⁴ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ²¹⁵ tn Or “my own nation.”

[28:31]  ²¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ²¹⁷ tn Or “openness.”

[28:31]  ²¹⁸ 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.