Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  men, they were amazed and recognized these men had been with Jesus.

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 ⁵  to anyone in this name.”

Kisah Para Rasul 5:4

5:4 Before it was sold, ⁶  did it not ⁷  belong to you? And when it was sold, was the money ⁸  not at your disposal? How have you thought up this deed in your heart? ⁹  You have not lied to people ¹⁰  but to God!”

Kisah Para Rasul 5:10

5:10 At once ¹¹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹²  and incited people to follow him in revolt. ¹³  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹⁴  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹⁵  Now ¹⁶  come, I will send you to Egypt.’ ¹⁷ 

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ¹⁸  went on his way rejoicing. ¹⁹ 

Kisah Para Rasul 9:21

9:21 All ²⁰  who heard him were amazed and were saying, “Is this not ²¹  the man who in Jerusalem was ravaging ²²  those who call on this name, and who had come here to bring them as prisoners ²³  to the chief priests?”

Kisah Para Rasul 9:38

9:38 Because Lydda ²⁴  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ²⁵ 

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ²⁶  replied, ²⁷  “What is it, Lord?” The angel ²⁸  said to him, “Your prayers and your acts of charity ²⁹  have gone up as a memorial ³⁰  before God.

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ³¹  called two of his personal servants ³²  and a devout soldier from among those who served him, ³³ 

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ³⁴  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ³⁵  and approached ³⁶  the gate.

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ³⁷  So now we are all here in the presence of God ³⁸  to listen ³⁹  to everything the Lord has commanded you to say to us.” ⁴⁰ 

Kisah Para Rasul 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Kisah Para Rasul 13:11

13:11 Now ⁴¹  look, the hand of the Lord is against ⁴²  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁴³  and darkness came over ⁴⁴  him, and he went around seeking people ⁴⁵  to lead him by the hand.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁴⁶  and Samaria, they were relating at length ⁴⁷  the conversion of the Gentiles and bringing great joy ⁴⁸  to all the brothers.

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ⁴⁹  about words and names and your own law, settle ⁵⁰  it yourselves. I will not be ⁵¹  a judge of these things!”

Kisah Para Rasul 19:13

19:13 But some itinerant ⁵²  Jewish exorcists tried to invoke the name ⁵³  of the Lord Jesus over those who were possessed by ⁵⁴  evil spirits, saying, “I sternly warn ⁵⁵  you by Jesus whom Paul preaches.”

Kisah Para Rasul 19:25

19:25 He gathered ⁵⁶  these ⁵⁷  together, along with the workmen in similar trades, ⁵⁸  and said, “Men, you know that our prosperity ⁵⁹  comes from this business.

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ⁶⁰  but also that the temple of the great goddess Artemis ⁶¹  will be regarded as nothing, ⁶²  and she whom all the province of Asia ⁶³  and the world worship will suffer the loss of her greatness.” ⁶⁴ 

Kisah Para Rasul 19:35

19:35 After the city secretary ⁶⁵  quieted the crowd, he said, “Men of Ephesus, what person ⁶⁶  is there who does not know that the city of the Ephesians is the keeper ⁶⁷  of the temple of the great Artemis ⁶⁸  and of her image that fell from heaven? ⁶⁹ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ⁷⁰  God. Then they said to him, “You see, brother, how many thousands of Jews ⁷¹  there are who have believed, and they are all ardent observers ⁷²  of the law. ⁷³ 

Kisah Para Rasul 21:24

21:24 take them and purify ⁷⁴  yourself along with them and pay their expenses, ⁷⁵  so that they may have their heads shaved. ⁷⁶  Then ⁷⁷  everyone will know there is nothing in what they have been told ⁷⁸  about you, but that you yourself live in conformity with ⁷⁹  the law. ⁸⁰ 

Kisah Para Rasul 21:32

21:32 He ⁸¹  immediately took ⁸²  soldiers and centurions ⁸³  and ran down to the crowd. ⁸⁴  When they saw ⁸⁵  the commanding officer ⁸⁶  and the soldiers, they stopped beating ⁸⁷  Paul.

Kisah Para Rasul 21:40

21:40 When the commanding officer ⁸⁸  had given him permission, ⁸⁹  Paul stood ⁹⁰  on the steps and gestured ⁹¹  to the people with his hand. When they had become silent, ⁹²  he addressed ⁹³  them in Aramaic, ⁹⁴ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁹⁵  wanted to know the true reason ⁹⁶  Paul ⁹⁷  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁹⁸  to assemble. He then brought ⁹⁹  Paul down and had him stand before them.

Kisah Para Rasul 23:30

23:30 When I was informed ¹⁰⁰  there would be a plot ¹⁰¹  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹⁰²  against him before you.

Kisah Para Rasul 24:3

24:3 Most excellent Felix, ¹⁰³  we acknowledge this everywhere and in every way ¹⁰⁴  with all gratitude. ¹⁰⁵ 

Kisah Para Rasul 24:5

24:5 For we have found ¹⁰⁶  this man to be a troublemaker, ¹⁰⁷  one who stirs up riots ¹⁰⁸  among all the Jews throughout the world, and a ringleader ¹⁰⁹  of the sect of the Nazarenes. ¹¹⁰ 

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ¹¹¹  the God of our ancestors ¹¹²  according to the Way (which they call a sect), believing everything that is according to the law ¹¹³  and that is written in the prophets.

Kisah Para Rasul 25:10

25:10 Paul replied, ¹¹⁴  “I am standing before Caesar’s ¹¹⁵  judgment seat, ¹¹⁶  where I should be tried. ¹¹⁷  I have done nothing wrong ¹¹⁸  to the Jews, as you also know very well. ¹¹⁹ 

Kisah Para Rasul 26:10-11

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ¹²⁰  from the chief priests, but I also cast my vote ¹²¹  against them when they were sentenced to death. ¹²²  26:11 I punished ¹²³  them often in all the synagogues ¹²⁴  and tried to force ¹²⁵  them to blaspheme. Because I was so furiously enraged ¹²⁶  at them, I went to persecute ¹²⁷  them even in foreign cities.

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ¹²⁸  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ¹²⁹  by kicking against the goads.’ ¹³⁰ 

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ¹³¹  would sail to Italy, ¹³²  they handed over Paul and some other prisoners to a centurion ¹³³  of the Augustan Cohort ¹³⁴  named Julius.

Kisah Para Rasul 28:15

28:15 The brothers from there, ¹³⁵  when they heard about us, came as far as the Forum of Appius ¹³⁶  and Three Taverns ¹³⁷  to meet us. When he saw them, ¹³⁸  Paul thanked God and took courage.

Kisah Para Rasul 28:21

28:21 They replied, ¹³⁹  “We have received no letters from Judea about you, nor have any of the brothers come from there ¹⁴⁰  and reported or said anything bad about you.

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:17]  ⁵ tn Or “speak no longer.”

[5:4]  ⁶ tn Grk “Remaining to you.”

[5:4]  ⁷ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ⁸ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ⁹ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁰ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:10]  ¹¹ tn Grk “And at once.” 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.

[5:37]  ¹² tn Or “registration.”

[5:37]  ¹³ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:34]  ¹⁴ tn Or “mistreatment.”

[7:34]  ¹⁵ tn Or “to set them free.”

[7:34]  ¹⁶ tn Grk “And now.” 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.

[7:34]  ¹⁷ sn A quotation from Exod 3:7-8, 10.

[8:39]  ¹⁸ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁹ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:21]  ²⁰ tn Grk “And all.” 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.

[9:21]  ²¹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ²² tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ²³ 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.

[9:38]  ²⁴ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ²⁵ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[10:4]  ²⁶ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²⁷ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²⁹ tn Or “your gifts to the needy.”

[10:4]  ³⁰ 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).

[10:7]  ³¹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ³² tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ³³ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:17]  ³⁴ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ³⁵ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ³⁶ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[10:33]  ³⁷ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ³⁸ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ³⁹ tn Or “to hear everything.”

[10:33]  ⁴⁰ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[13:11]  ⁴¹ tn Grk “And now.” 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.

[13:11]  ⁴² tn Grk “upon,” but in a negative sense.

[13:11]  ⁴³ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁴⁴ tn Grk “fell on.”

[13:11]  ⁴⁵ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[15:3]  ⁴⁶ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁴⁷ 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]  ⁴⁸ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[18:15]  ⁴⁹ tn Or “dispute.”

[18:15]  ⁵⁰ tn Grk “see to it” (an idiom).

[18:15]  ⁵¹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:13]  ⁵² tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁵³ tn Grk “to name the name.”

[19:13]  ⁵⁴ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁵⁵ sn The expression I sternly warn you means “I charge you as under oath.”

[19:25]  ⁵⁶ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:27]  ⁶⁰ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁶¹ 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.

[19:27]  ⁶² tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁶³ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁶⁴ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:35]  ⁶⁵ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁶⁶ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁶⁷ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁶⁸ 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]  ⁶⁹ 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.

[21:20]  ⁷⁰ tn Or “glorified.”

[21:20]  ⁷¹ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁷² tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁷³ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:24]  ⁷⁴ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ⁷⁵ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ⁷⁶ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ⁷⁷ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ⁷⁸ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ⁷⁹ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ⁸⁰ sn The law refers to the law of Moses.

[21:32]  ⁸¹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ⁸² tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ⁸³ sn See the note on the word centurion in 10:1.

[21:32]  ⁸⁴ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ⁸⁵ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ⁸⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ⁸⁷ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:40]  ⁸⁸ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ⁸⁹ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁹⁰ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁹¹ tn Or “motioned.”

[21:40]  ⁹² tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ⁹³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ⁹⁴ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:30]  ⁹⁵ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ⁹⁶ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁹⁸ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁹⁹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:30]  ¹⁰⁰ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ¹⁰¹ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹⁰² tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[24:3]  ¹⁰³ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ¹⁰⁴ tn Grk “in every way and everywhere.”

[24:3]  ¹⁰⁵ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:5]  ¹⁰⁶ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ¹⁰⁷ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ¹⁰⁸ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ¹⁰⁹ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ¹¹⁰ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:14]  ¹¹¹ tn Or “serve.”

[24:14]  ¹¹² tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹¹³ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[25:10]  ¹¹⁴ tn Grk “said.”

[25:10]  ¹¹⁵ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹¹⁶ 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]  ¹¹⁷ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹¹⁸ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹¹⁹ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[26:10]  ¹²⁰ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹²¹ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ¹²² tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ¹²³ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ¹²⁴ sn See the note on synagogue in 6:9.

[26:11]  ¹²⁵ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ¹²⁶ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ¹²⁷ tn Or “I pursued them even as far as foreign cities.”

[26:14]  ¹²⁸ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ¹²⁹ tn Grk “It is hard for you.”

[26:14]  ¹³⁰ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[27:1]  ¹³¹ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ¹³² sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ¹³³ sn See the note on the word centurion in 10:1.

[27:1]  ¹³⁴ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

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

[28:15]  ¹³⁵ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ¹³⁶ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ¹³⁷ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ¹³⁸ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:21]  ¹³⁹ tn Grk “they said to him.”

[28:21]  ¹⁴⁰ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.