Kisah Para Rasul 1:17

1:17 for he was counted as one of us and received a share in this ministry.” ¹ 

Kisah Para Rasul 2:8

2:8 And how is it that each one of us hears them ²  in our own native language? ³ 

Kisah Para Rasul 2:21

2:21 And then ⁴  everyone who calls on the name of the Lord will be saved.’ ⁵ 

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁶  replied, ⁷  “Rulers of the people and elders, ⁸ 

Kisah Para Rasul 4:20

4:20 for it is impossible ⁹  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 4:28

4:28 to do as much as your power ¹⁰  and your plan ¹¹  had decided beforehand ¹²  would happen.

Kisah Para Rasul 5:6

5:6 So the young men came, ¹³  wrapped him up, ¹⁴  carried him out, and buried ¹⁵  him.

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ¹⁶  crowds of both men and women.

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ¹⁷  at daybreak and began teaching. ¹⁸ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ¹⁹  – that is, the whole high council ²⁰  of the Israelites ²¹  – and sent to the jail to have the apostles ²²  brought before them. ²³ 

Kisah Para Rasul 5:27

5:27 When they had brought them, they stood them before the council, ²⁴  and the high priest questioned ²⁵  them,

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ²⁶  and wanted to execute them. ²⁷ 

Kisah Para Rasul 6:4

6:4 But we will devote ourselves to prayer and to the ministry of the word.”

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ²⁸  and placed ²⁹  their hands on them.

Kisah Para Rasul 7:53

7:53 You ³⁰  received the law by decrees given by angels, ³¹  but you did not obey ³²  it.” ³³ 

Kisah Para Rasul 8:2

8:2 Some ³⁴  devout men buried Stephen and made loud lamentation ³⁵  over him. ³⁶ 

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ³⁷  and they received the Holy Spirit. ³⁸ 

Kisah Para Rasul 8:23

8:23 For I see that you are bitterly envious ³⁹  and in bondage to sin.”

Kisah Para Rasul 9:29

9:29 He was speaking and debating ⁴⁰  with the Greek-speaking Jews, ⁴¹  but they were trying to kill him.

Kisah Para Rasul 9:42

9:42 This became known throughout all ⁴²  Joppa, and many believed in the Lord. ⁴³ 

Kisah Para Rasul 10:8

10:8 and when he had explained everything to them, he sent them to Joppa.

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁴⁴ 

Kisah Para Rasul 10:16

10:16 This happened three times, and immediately the object was taken up into heaven. ⁴⁵ 

Kisah Para Rasul 10:18

10:18 They ⁴⁶  called out to ask if Simon, known as Peter, ⁴⁷  was staying there as a guest.

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ⁴⁸  I came without any objection. Now may I ask why ⁴⁹  you sent for me?”

Kisah Para Rasul 10:46

10:46 for they heard them speaking in tongues and praising ⁵⁰  God. Then Peter said,

Kisah Para Rasul 11:3

11:3 saying, “You went to ⁵¹  uncircumcised men and shared a meal with ⁵²  them.”

Kisah Para Rasul 11:10

11:10 This happened three times, and then everything was pulled up to heaven again.

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ⁵³  and saw him, they were greatly astonished. ⁵⁴ 

Kisah Para Rasul 12:22

12:22 But the crowd ⁵⁵  began to shout, ⁵⁶  “The voice of a god, ⁵⁷  and not of a man!”

Kisah Para Rasul 12:24

12:24 But the word of God ⁵⁸  kept on increasing ⁵⁹  and multiplying.

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ⁶⁰  filled with the Holy Spirit, ⁶¹  stared straight ⁶²  at him

Kisah Para Rasul 13:18

13:18 For ⁶³  a period of about forty years he put up with ⁶⁴  them in the wilderness. ⁶⁵ 

Kisah Para Rasul 13:28

13:28 Though ⁶⁶  they found ⁶⁷  no basis ⁶⁸  for a death sentence, ⁶⁹  they asked Pilate to have him executed.

Kisah Para Rasul 13:35

13:35 Therefore he also says in another psalm, ⁷⁰  ‘You will not permit your Holy One ⁷¹  to experience ⁷²  decay.’ ⁷³ 

Kisah Para Rasul 14:18

14:18 Even by saying ⁷⁴  these things, they scarcely persuaded ⁷⁵  the crowds not to offer sacrifice to them.

Kisah Para Rasul 14:24-25

14:24 Then they passed through ⁷⁶  Pisidia and came into Pamphylia, ⁷⁷  14:25 and when they had spoken the word ⁷⁸  in Perga, ⁷⁹  they went down to Attalia. ⁸⁰ 

Kisah Para Rasul 15:6

15:6 Both the apostles and the elders met together to deliberate ⁸¹  about this matter.

Kisah Para Rasul 15:15

15:15 The ⁸²  words of the prophets agree ⁸³  with this, as it is written,

Kisah Para Rasul 15:37

15:37 Barnabas wanted to bring John called Mark along with them too,

Kisah Para Rasul 15:41

15:41 He passed through Syria and Cilicia, strengthening ⁸⁴  the churches.

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ⁸⁵  and Iconium ⁸⁶  spoke well ⁸⁷  of him. ⁸⁸ 

Kisah Para Rasul 16:5

16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁸⁹ 

Kisah Para Rasul 17:8

17:8 They caused confusion among ⁹⁰  the crowd and the city officials ⁹¹  who heard these things.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ⁹²  and Stoic ⁹³  philosophers were conversing ⁹⁴  with him, and some were asking, ⁹⁵  “What does this foolish babbler ⁹⁶  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁹⁷  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁹⁸ 

Kisah Para Rasul 18:4

18:4 He addressed ⁹⁹  both Jews and Greeks in the synagogue ¹⁰⁰  every Sabbath, attempting to persuade ¹⁰¹  them.

Kisah Para Rasul 18:11

18:11 So he stayed there ¹⁰²  a year and six months, teaching the word of God among them. ¹⁰³ 

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ¹⁰⁴  confessing and making their deeds known. ¹⁰⁵ 

Kisah Para Rasul 19:20

19:20 In this way the word of the Lord ¹⁰⁶  continued to grow in power ¹⁰⁷  and to prevail. ¹⁰⁸ 

Kisah Para Rasul 20:12

20:12 They took the boy home alive and were greatly ¹⁰⁹  comforted.

Kisah Para Rasul 20:36

20:36 When ¹¹⁰  he had said these things, he knelt down ¹¹¹  with them all and prayed.

Kisah Para Rasul 21:2

21:2 We found ¹¹²  a ship crossing over to Phoenicia, ¹¹³  went aboard, ¹¹⁴  and put out to sea. ¹¹⁵ 

Kisah Para Rasul 21:11

21:11 He came ¹¹⁶  to us, took ¹¹⁷  Paul’s belt, ¹¹⁸  tied ¹¹⁹  his own hands and feet with it, ¹²⁰  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹²¹  to the Gentiles.’”

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ¹²²  help! This is the man who teaches everyone everywhere against our people, our law, ¹²³  and this sanctuary! ¹²⁴  Furthermore ¹²⁵  he has brought Greeks into the inner courts of the temple ¹²⁶  and made this holy place ritually unclean!” ¹²⁷ 

Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹²⁸  that I now ¹²⁹  make to you.”

Kisah Para Rasul 22:15

22:15 because you will be his witness ¹³⁰  to all people ¹³¹  of what you have seen and heard.

Kisah Para Rasul 22:21

22:21 Then ¹³²  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 24:3

24:3 Most excellent Felix, ¹³³  we acknowledge this everywhere and in every way ¹³⁴  with all gratitude. ¹³⁵ 

Kisah Para Rasul 24:9

24:9 The Jews also joined in the verbal attack, ¹³⁶  claiming ¹³⁷  that these things were true.

Kisah Para Rasul 24:17

24:17 After several years ¹³⁸  I came to bring to my people gifts for the poor ¹³⁹  and to present offerings, ¹⁴⁰ 

Kisah Para Rasul 24:19

24:19 But there are some Jews from the province of Asia ¹⁴¹  who should be here before you and bring charges, ¹⁴²  if they have anything against me.

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ¹⁴³  as I was going ¹⁴⁴  to Damascus with authority and complete power ¹⁴⁵  from the chief priests,

Kisah Para Rasul 27:19

27:19 and on the third day they threw the ship’s gear ¹⁴⁶  overboard with their own hands.

Kisah Para Rasul 27:32

27:32 Then the soldiers cut the ropes ¹⁴⁷  of the ship’s boat and let it drift away. ¹⁴⁸ 

Kisah Para Rasul 27:36

27:36 So all of them were encouraged and took food themselves.

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ¹⁴⁹  we learned that the island was called Malta. ¹⁵⁰ 

Kisah Para Rasul 28:24

28:24 Some were convinced ¹⁵¹  by what he said, ¹⁵²  but others refused ¹⁵³  to believe.

[1:17]  ¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[2:8]  ² tn Grk “we hear them, each one of us.”

[2:8]  ³ tn Grk “in our own language in which we were born.”

[2:21]  ⁴ tn Grk “And it will be that.”

[2:21]  ⁵ sn A quotation from Joel 2:28-32.

[4:8]  ⁶ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁷ tn Grk “Spirit, said to them.”

[4:8]  ⁸ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:20]  ⁹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:28]  ¹⁰ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ¹¹ tn Or “purpose,” “will.”

[4:28]  ¹² tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[5:6]  ¹³ tn Or “arose.”

[5:6]  ¹⁴ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ¹⁵ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:14]  ¹⁶ tn Or “More and more believers were added to the Lord.”

[5:21]  ¹⁷ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ¹⁸ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹⁹ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ²⁰ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ²¹ tn Grk “sons of Israel.”

[5:21]  ²² tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ²³ tn The words “before them” are not in the Greek text but are implied.

[5:27]  ²⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ²⁵ tn Or “interrogated,” “asked.”

[5:33]  ²⁶ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ²⁷ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:6]  ²⁸ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ²⁹ tn Or “laid.”

[7:53]  ³⁰ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ³¹ tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.

[7:53]  ³² tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ³³ tn Or “did not obey it.”

[8:2]  ³⁴ tn “Some” is not in the Greek text, but is implied.

[8:2]  ³⁵ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ³⁶ tn Or “mourned greatly for him.”

[8:17]  ³⁷ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ³⁸ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:23]  ³⁹ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[9:29]  ⁴⁰ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁴¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:42]  ⁴² tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁴³ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[10:14]  ⁴⁴ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[10:16]  ⁴⁵ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:18]  ⁴⁶ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

[10:18]  ⁴⁷ tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:29]  ⁴⁸ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ⁴⁹ tn Grk “ask for what reason.”

[10:46]  ⁵⁰ tn Or “extolling,” “magnifying.”

[11:3]  ⁵¹ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁵² tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[12:16]  ⁵³ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ⁵⁴ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:22]  ⁵⁵ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ⁵⁶ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ⁵⁷ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:24]  ⁵⁸ sn A metonymy for the number of adherents to God’s word.

[12:24]  ⁵⁹ tn Or “spreading.”

[13:9]  ⁶⁰ sn A parenthetical note by the author.

[13:9]  ⁶¹ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁶² tn Or “gazed intently.”

[13:18]  ⁶³ tn Grk “And for.” 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.

[13:18]  ⁶⁴ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁶⁵ tn Or “desert.”

[13:28]  ⁶⁶ tn Grk “And though.” 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.

[13:28]  ⁶⁷ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁶⁸ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁶⁹ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:35]  ⁷⁰ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ⁷¹ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ⁷² tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ⁷³ sn A quotation from Ps 16:10.

[14:18]  ⁷⁴ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ⁷⁵ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:24]  ⁷⁶ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ⁷⁷ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ⁷⁸ tn Or “message.”

[14:25]  ⁷⁹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ⁸⁰ 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.

[15:6]  ⁸¹ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:15]  ⁸² tn Grk “And the.” 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.

[15:15]  ⁸³ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:41]  ⁸⁴ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:2]  ⁸⁵ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁸⁶ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁸⁷ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁸⁸ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:5]  ⁸⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[17:8]  ⁹⁰ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ⁹¹ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:18]  ⁹² sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁹³ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁹⁴ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁹⁵ tn Grk “saying.”

[17:18]  ⁹⁶ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁹⁷ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁹⁸ sn This is a parenthetical note by the author.

[18:4]  ⁹⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. 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.

[18:4]  ¹⁰⁰ sn See the note on synagogue in 6:9.

[18:4]  ¹⁰¹ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:11]  ¹⁰² tn The word “there” is not in the Greek text, but is implied.

[18:11]  ¹⁰³ 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”).

[19:18]  ¹⁰⁴ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ¹⁰⁵ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:20]  ¹⁰⁶ 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; 19:10; 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.

[19:20]  ¹⁰⁷ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹⁰⁸ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[20:12]  ¹⁰⁹ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:36]  ¹¹⁰ 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.

[20:36]  ¹¹¹ tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹¹² tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹¹³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹¹⁴ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹¹⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:11]  ¹¹⁶ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹¹⁷ tn Grk “and taking.” This 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹¹⁸ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹¹⁹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹²⁰ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹²¹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:28]  ¹²² 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, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ¹²³ sn The law refers to the law of Moses.

[21:28]  ¹²⁴ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ¹²⁵ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ¹²⁶ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ¹²⁷ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[22:1]  ¹²⁸ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ¹²⁹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:15]  ¹³⁰ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ¹³¹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:21]  ¹³² tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[24:3]  ¹³³ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ¹³⁴ tn Grk “in every way and everywhere.”

[24:3]  ¹³⁵ 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.”

[24:9]  ¹³⁶ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ¹³⁷ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:17]  ¹³⁸ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹³⁹ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹⁴⁰ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:19]  ¹⁴¹ 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.

[24:19]  ¹⁴² 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 (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[26:12]  ¹⁴³ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ¹⁴⁴ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹⁴⁵ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[27:19]  ¹⁴⁶ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:32]  ¹⁴⁷ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ¹⁴⁸ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[28:1]  ¹⁴⁹ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ¹⁵⁰ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[28:24]  ¹⁵¹ tn Or “persuaded.”

[28:24]  ¹⁵² tn Grk “by the things spoken.”

[28:24]  ¹⁵³ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).