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 2:41

2:41 So those who accepted ⁵  his message ⁶  were baptized, and that day about three thousand people ⁷  were added. ⁸ 

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ⁹  the message ¹⁰  believed, and the number of the men ¹¹  came to about five thousand.

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹²  their threats, and grant ¹³  to your servants ¹⁴  to speak your message ¹⁵  with great courage, ¹⁶ 

Kisah Para Rasul 4:31

4:31 When ¹⁷  they had prayed, the place where they were assembled together was shaken, ¹⁸  and they were all filled with the Holy Spirit and began to speak ¹⁹  the word of God ²⁰  courageously. ²¹ 

Kisah Para Rasul 6:2

6:2 So the twelve ²²  called ²³  the whole group ²⁴  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ²⁵ 

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 8:14

8:14 Now when the apostles in Jerusalem ²⁶  heard that Samaria had accepted the word ²⁷  of God, they sent ²⁸  Peter and John to them.

Kisah Para Rasul 8:25

8:25 So after Peter and John ²⁹  had solemnly testified ³⁰  and spoken the word of the Lord, ³¹  they started back to Jerusalem, proclaiming ³²  the good news to many Samaritan villages ³³  as they went. ³⁴ 

Kisah Para Rasul 10:36

10:36 You know ³⁵  the message ³⁶  he sent to the people ³⁷  of Israel, proclaiming the good news of peace ³⁸  through ³⁹  Jesus Christ ⁴⁰  (he is Lord ⁴¹  of all) –

Kisah Para Rasul 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁴²  all those who heard the message. ⁴³ 

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ⁴⁴  the word of God. ⁴⁵ 

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 ⁴⁶  went as far as ⁴⁷  Phoenicia, ⁴⁸  Cyprus, ⁴⁹  and Antioch, ⁵⁰  speaking the message ⁵¹  to no one but Jews.

Kisah Para Rasul 13:5

13:5 When ⁵²  they arrived ⁵³  in Salamis, ⁵⁴  they began to proclaim ⁵⁵  the word of God in the Jewish synagogues. ⁵⁶  (Now they also had John ⁵⁷  as their assistant.) ⁵⁸ 

Kisah Para Rasul 13:7

13:7 who was with the proconsul ⁵⁹  Sergius Paulus, an intelligent man. The proconsul ⁶⁰  summoned ⁶¹  Barnabas and Saul and wanted to hear ⁶²  the word of God.

Kisah Para Rasul 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ⁶³ 

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ⁶⁴  “It was necessary to speak the word of God ⁶⁵  to you first. Since you reject it and do not consider yourselves worthy ⁶⁶  of eternal life, we ⁶⁷  are turning to the Gentiles. ⁶⁸ 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ⁶⁹  and praise ⁷⁰  the word of the Lord, and all who had been appointed for eternal life ⁷¹  believed.

Kisah Para Rasul 14:25

14:25 and when they had spoken the word ⁷²  in Perga, ⁷³  they went down to Attalia. ⁷⁴ 

Kisah Para Rasul 15:7

15:7 After there had been much debate, ⁷⁵  Peter stood up and said to them, “Brothers, you know that some time ago ⁷⁶  God chose ⁷⁷  me to preach to the Gentiles so they would hear the message ⁷⁸  of the gospel ⁷⁹  and believe. ⁸⁰ 

Kisah Para Rasul 15:35-36

15:35 But Paul and Barnabas remained in Antioch, ⁸¹  teaching and proclaiming (along with many others) ⁸²  the word of the Lord. ⁸³ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁸⁴  and visit the brothers in every town where we proclaimed the word of the Lord ⁸⁵  to see how they are doing.” ⁸⁶ 

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁸⁷  and Galatia, ⁸⁸  having been prevented ⁸⁹  by the Holy Spirit from speaking the message ⁹⁰  in the province of Asia. ⁹¹ 

Kisah Para Rasul 16:32

16:32 Then ⁹²  they spoke the word of the Lord ⁹³  to him, along with all those who were in his house.

Kisah Para Rasul 17:11

17:11 These Jews ⁹⁴  were more open-minded ⁹⁵  than those in Thessalonica, ⁹⁶  for they eagerly ⁹⁷  received ⁹⁸  the message, examining ⁹⁹  the scriptures carefully every day ¹⁰⁰  to see if these things were so.

Kisah Para Rasul 18:11

18:11 So he stayed there ¹⁰¹  a year and six months, teaching the word of God among them. ¹⁰² 

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹⁰³  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁰⁴  I would have been justified in accepting the complaint ¹⁰⁵  of you Jews, ¹⁰⁶ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁰⁷  both Jews and Greeks, heard the word of the Lord. ¹⁰⁸ 

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁰⁹  against someone, the courts are open ¹¹⁰  and there are proconsuls; let them bring charges against one another there. ¹¹¹ 

Kisah Para Rasul 19:40

19:40 For ¹¹²  we are in danger of being charged with rioting ¹¹³  today, since there is no cause we can give to explain ¹¹⁴  this disorderly gathering.” ¹¹⁵ 

Kisah Para Rasul 20:7

20:7 On the first day ¹¹⁶  of the week, when we met ¹¹⁷  to break bread, Paul began to speak ¹¹⁸  to the people, and because he intended ¹¹⁹  to leave the next day, he extended ¹²⁰  his message until midnight.

[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).

[2:41]  ⁵ tn Or “who acknowledged the truth of.”

[2:41]  ⁶ tn Grk “word.”

[2:41]  ⁷ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ⁸ tn Or “were won over.”

[4:4]  ⁹ tn Or “had heard.”

[4:4]  ¹⁰ tn Or “word.”

[4:4]  ¹¹ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:29]  ¹² tn Or “Lord, take notice of.”

[4:29]  ¹³ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁴ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁵ tn Grk “word.”

[4:29]  ¹⁶ tn Or “with all boldness.”

[4:31]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “speak God’s message.”

[4:31]  ²¹ tn Or “with boldness.”

[6:2]  ²² sn The twelve refers to the twelve apostles.

[6:2]  ²³ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ²⁴ tn Or “the multitude.”

[6:2]  ²⁵ tn Grk “to serve tables.”

[8:14]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ²⁷ tn Or “message.”

[8:14]  ²⁸ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:25]  ²⁹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[10:36]  ³⁵ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ³⁶ tn Grk “the word.”

[10:36]  ³⁷ tn Grk “to the sons.”

[10:36]  ³⁸ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ³⁹ tn Or “by.”

[10:36]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁴¹ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:44]  ⁴² tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁴³ tn Or “word.”

[11:1]  ⁴⁴ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁴⁵ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:19]  ⁴⁶ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁴⁷ 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]  ⁴⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “word.”

[13:5]  ⁵² 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.

[13:5]  ⁵³ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ⁵⁴ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ⁵⁵ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁵⁶ sn See the note on synagogue in 6:9.

[13:5]  ⁵⁷ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁵⁸ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:7]  ⁵⁹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ⁶⁰ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ⁶¹ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ⁶² sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:44]  ⁶³ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  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 vv. 48 and 49; Acts 8:25; 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.

[13:46]  ⁶⁴ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ⁶⁵ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ⁶⁶ tn Or “and consider yourselves unworthy.”

[13:46]  ⁶⁷ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁶⁸ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:48]  ⁶⁹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁷⁰ 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]  ⁷¹ sn Note the contrast to v. 46 in regard to eternal life.

[14:25]  ⁷² tn Or “message.”

[14:25]  ⁷³ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ⁷⁴ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[15:7]  ⁷⁵ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁷⁶ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ⁷⁷ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ⁷⁸ tn Or “word.”

[15:7]  ⁷⁹ tn Or “of the good news.”

[15:7]  ⁸⁰ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:35]  ⁸¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁸² sn This is a parenthetical note by the author.

[15:35]  ⁸³ 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 v. 36; Acts 8:25; 13:44, 48, 49; 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.

[15:36]  ⁸⁴ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ⁸⁵ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁸⁶ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:6]  ⁸⁷ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁸⁸ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁸⁹ tn Or “forbidden.”

[16:6]  ⁹⁰ tn Or “word.”

[16:6]  ⁹¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:32]  ⁹² tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁹³ 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 8:25; 13:44, 48, 49; 15:35, 36; 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.

[17:11]  ⁹⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁹⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁹⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁹⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁹⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁹⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹⁰⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[18:11]  ¹⁰¹ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ¹⁰² tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:14]  ¹⁰³ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “accepting your complaint, O Jews.”

[19:10]  ¹⁰⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ¹⁰⁸ 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 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 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.

[19:38]  ¹⁰⁹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹¹⁰ 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]  ¹¹¹ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:40]  ¹¹² tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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.”

[20:7]  ¹¹⁶ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹¹⁷ tn Or “assembled.”

[20:7]  ¹¹⁸ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ¹¹⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ¹²⁰ tn Or “prolonged.”