Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:18-19

1:18 (Now this man Judas ⁴  acquired a field with the reward of his unjust deed, ⁵  and falling headfirst ⁶  he burst open in the middle and all his intestines ⁷  gushed out. 1:19 This ⁸  became known to all who lived in Jerusalem, so that in their own language ⁹  they called that field ¹⁰  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 3:26

3:26 God raised up ¹¹  his servant and sent him first to you, to bless you by turning ¹²  each one of you from your iniquities.” ¹³ 

Kisah Para Rasul 4:9

4:9 if ¹⁴  we are being examined ¹⁵  today for a good deed ¹⁶  done to a sick man – by what means this man was healed ¹⁷  –

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ¹⁸  “Whether it is right before God to obey ¹⁹  you rather than God, you decide,

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁰  days, when the disciples were growing in number, ²¹  a complaint arose on the part of the Greek-speaking Jews ²²  against the native Hebraic Jews, ²³  because their widows ²⁴  were being overlooked ²⁵  in the daily distribution of food. ²⁶ 

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ²⁷  and placed ²⁸  their hands on them.

Kisah Para Rasul 6:11

6:11 Then they secretly instigated ²⁹  some men to say, “We have heard this man ³⁰  speaking blasphemous words against Moses and God.”

Kisah Para Rasul 7:20

7:20 At that time Moses was born, and he was beautiful ³¹  to God. For ³²  three months he was brought up in his father’s house,

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ³³  heard that Samaria had accepted the word ³⁴  of God, they sent ³⁵  Peter and John to them.

Kisah Para Rasul 8:24

8:24 But Simon replied, ³⁶  “You pray to the Lord for me so that nothing of what you have said may happen to ³⁷  me.”

Kisah Para Rasul 8:37

8:37 [[EMPTY]] ³⁸ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ³⁹  to murder ⁴⁰  the Lord’s disciples, went to the high priest

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ⁴¹  he could see nothing. ⁴²  Leading him by the hand, his companions ⁴³  brought him into Damascus.

Kisah Para Rasul 10:21

10:21 So Peter went down ⁴⁴  to the men and said, “Here I am, ⁴⁵  the person you’re looking for. Why have you come?”

Kisah Para Rasul 10:24

10:24 The following day ⁴⁶  he entered Caesarea. ⁴⁷  Now Cornelius was waiting anxiously ⁴⁸  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:39

10:39 We ⁴⁹  are witnesses of all the things he did both in Judea ⁵⁰  and in Jerusalem. ⁵¹  They ⁵²  killed him by hanging him on a tree, ⁵³ 

Kisah Para Rasul 11:11

11:11 At that very moment, ⁵⁴  three men sent to me from Caesarea ⁵⁵  approached ⁵⁶  the house where we were staying. ⁵⁷ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ⁵⁸  and Cyrene ⁵⁹  among them who came ⁶⁰  to Antioch ⁶¹  and began to speak to the Greeks ⁶²  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ⁶³  were brought to the Lord.

Kisah Para Rasul 12:9

12:9 Peter ⁶⁴  went out ⁶⁵  and followed him; ⁶⁶  he did not realize that what was happening through the angel was real, ⁶⁷  but thought he was seeing a vision.

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ⁶⁸  them ⁶⁹  that Peter was standing at the gate.

Kisah Para Rasul 13:19-20

13:19 After ⁷⁰  he had destroyed ⁷¹  seven nations ⁷²  in the land of Canaan, he gave his people their land as an inheritance. ⁷³  13:20 All this took ⁷⁴  about four hundred fifty years. After this ⁷⁵  he gave them judges until the time of ⁷⁶  Samuel the prophet.

Kisah Para Rasul 13:28

13:28 Though ⁷⁷  they found ⁷⁸  no basis ⁷⁹  for a death sentence, ⁸⁰  they asked Pilate to have him executed.

Kisah Para Rasul 13:38

13:38 Therefore let it be known to you, brothers, that through this one ⁸¹  forgiveness of sins is proclaimed to you,

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ⁸²  were going out, ⁸³  the people ⁸⁴  were urging ⁸⁵  them to speak about these things ⁸⁶  on the next Sabbath.

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ⁸⁷  and they began to contradict ⁸⁸  what Paul was saying ⁸⁹  by reviling him. ⁹⁰ 

Kisah Para Rasul 13:47

13:47 For this ⁹¹  is what the Lord has commanded us: ‘I have appointed ⁹²  you to be a light ⁹³  for the Gentiles, to bring salvation ⁹⁴  to the ends of the earth.’” ⁹⁵ 

Kisah Para Rasul 14:23

14:23 When they had appointed elders ⁹⁶  for them in the various churches, ⁹⁷  with prayer and fasting ⁹⁸  they entrusted them to the protection ⁹⁹  of the Lord in whom they had believed.

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ¹⁰⁰  where they had been commended ¹⁰¹  to the grace of God for the work they had now completed. ¹⁰² 

Kisah Para Rasul 15:16

15:16 ‘After this ¹⁰³  I ¹⁰⁴  will return,

and I will rebuild the fallen tent ¹⁰⁵  of David;

I will rebuild its ruins and restore ¹⁰⁶  it,

Kisah Para Rasul 17:32

17:32 Now when they heard about ¹⁰⁷  the resurrection from the dead, some began to scoff, ¹⁰⁸  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:7

18:7 Then Paul ¹⁰⁹  left ¹¹⁰  the synagogue ¹¹¹  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹¹²  whose house was next door to the synagogue.

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ¹¹³  in public debate, ¹¹⁴  demonstrating from the scriptures that the Christ ¹¹⁵  was Jesus. ¹¹⁶ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹¹⁷  entered ¹¹⁸  the synagogue ¹¹⁹  and spoke out fearlessly ¹²⁰  for three months, addressing ¹²¹  and convincing ¹²²  them about the kingdom of God. ¹²³ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹²⁴  were brought ¹²⁵  to the sick, their diseases left them and the evil spirits went out of them. ¹²⁶ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ¹²⁷  both Jews and Greeks; fear came over ¹²⁸  them all, and the name of the Lord Jesus was praised. ¹²⁹ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹³⁰  and with tears, and with the trials that happened to me because of the plots ¹³¹  of the Jews.

Kisah Para Rasul 20:25

20:25 “And now ¹³²  I know that none ¹³³  of you among whom I went around proclaiming the kingdom ¹³⁴  will see me ¹³⁵  again.

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹³⁶  men ¹³⁷  will arise, teaching perversions of the truth ¹³⁸  to draw the disciples away after them.

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ¹³⁹  we ¹⁴⁰  tore ourselves away ¹⁴¹  from them, we put out to sea, ¹⁴²  and sailing a straight course, ¹⁴³  we came to Cos, ¹⁴⁴  on the next day to Rhodes, ¹⁴⁵  and from there to Patara. ¹⁴⁶ 

Kisah Para Rasul 21:38

21:38 Then you’re not that Egyptian who started a rebellion ¹⁴⁷  and led the four thousand men of the ‘Assassins’ ¹⁴⁸  into the wilderness ¹⁴⁹  some time ago?” ¹⁵⁰ 

Kisah Para Rasul 22:4

22:4 I ¹⁵¹  persecuted this Way ¹⁵²  even to the point of death, ¹⁵³  tying up ¹⁵⁴  both men and women and putting ¹⁵⁵  them in prison,

Kisah Para Rasul 22:12-13

22:12 A man named Ananias, ¹⁵⁶  a devout man according to the law, ¹⁵⁷  well spoken of by all the Jews who live there, ¹⁵⁸  22:13 came ¹⁵⁹  to me and stood beside me ¹⁶⁰  and said to me, ‘Brother Saul, regain your sight!’ ¹⁶¹  And at that very moment ¹⁶²  I looked up and saw him. ¹⁶³ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ¹⁶⁴  Stephen was shed, ¹⁶⁵  I myself was standing nearby, approving, ¹⁶⁶  and guarding the cloaks ¹⁶⁷  of those who were killing him.’ ¹⁶⁸ 

Kisah Para Rasul 23:5

23:5 Paul replied, ¹⁶⁹  “I did not realize, ¹⁷⁰  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹⁷¹ 

Kisah Para Rasul 23:29

23:29 I found he ¹⁷²  was accused with reference to controversial questions ¹⁷³  about their law, but no charge against him deserved death or imprisonment. ¹⁷⁴ 

Kisah Para Rasul 23:34

23:34 When the governor ¹⁷⁵  had read ¹⁷⁶  the letter, ¹⁷⁷  he asked ¹⁷⁸  what province he was from. ¹⁷⁹  When he learned ¹⁸⁰  that he was from Cilicia, ¹⁸¹ 

Kisah Para Rasul 24:4

24:4 But so that I may not delay ¹⁸²  you any further, I beg ¹⁸³  you to hear us briefly ¹⁸⁴  with your customary graciousness. ¹⁸⁵ 

Kisah Para Rasul 25:14

25:14 While ¹⁸⁶  they were staying there many days, Festus ¹⁸⁷  explained Paul’s case to the king to get his opinion, ¹⁸⁸  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 25:19-20

25:19 Rather they had several points of disagreement ¹⁸⁹  with him about their own religion ¹⁹⁰  and about a man named Jesus ¹⁹¹  who was dead, whom Paul claimed ¹⁹²  to be alive. 25:20 Because I was at a loss ¹⁹³  how I could investigate these matters, ¹⁹⁴  I asked if he were willing to go to Jerusalem and be tried ¹⁹⁵  there on these charges. ¹⁹⁶ 

Kisah Para Rasul 26:9

26:9 Of course, ¹⁹⁷  I myself was convinced ¹⁹⁸  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ¹⁹⁹  because the fast ²⁰⁰  was already over, ²⁰¹  Paul advised them, ²⁰² 

Kisah Para Rasul 27:22

27:22 And now I advise ²⁰³  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ²⁰⁴ 

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ²⁰⁵  across the Adriatic Sea, ²⁰⁶  about midnight the sailors suspected they were approaching some land. ²⁰⁷ 

Kisah Para Rasul 27:34-35

27:34 Therefore I urge you to take some food, for this is important ²⁰⁸  for your survival. ²⁰⁹  For not one of you will lose a hair from his head.” 27:35 After he said this, Paul ²¹⁰  took bread ²¹¹  and gave thanks to God in front of them all, ²¹²  broke ²¹³  it, and began to eat.

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ²¹⁴  a bay ²¹⁵  with a beach, ²¹⁶  where they decided to run the ship aground if they could.

Kisah Para Rasul 27:42

27:42 Now the soldiers’ plan was to kill the prisoners ²¹⁷  so that none of them would escape by swimming away. ²¹⁸ 

Kisah Para Rasul 28:3

28:3 When Paul had gathered a bundle of brushwood ²¹⁹  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

Kisah Para Rasul 28:18

28:18 When ²²⁰  they had heard my case, ²²¹  they wanted to release me, ²²²  because there was no basis for a death sentence ²²³  against me.

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[1:18]  ⁴ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁵ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁶ tn Traditionally, “falling headlong.”

[1:18]  ⁷ tn Or “all his bowels.”

[1:19]  ⁸ tn Grk “And this.” 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.

[1:19]  ⁹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹⁰ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[3:26]  ¹¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:9]  ¹⁴ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ¹⁵ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁶ tn Or “for an act of kindness.”

[4:9]  ¹⁷ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:19]  ¹⁸ tn Grk “answered and said to them.”

[4:19]  ¹⁹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[6:1]  ²⁰ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²¹ tn Grk “were multiplying.”

[6:1]  ²² 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.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²³ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁴ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁵ tn Or “neglected.”

[6:1]  ²⁶ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:6]  ²⁷ 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]  ²⁸ tn Or “laid.”

[6:11]  ²⁹ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ³⁰ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[7:20]  ³¹ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ³² tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[8:14]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ³⁴ tn Or “message.”

[8:14]  ³⁵ 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.

[8:24]  ³⁶ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ³⁷ tn Grk “may come upon.”

[8:37]  ³⁸ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:1]  ³⁹ tn Or “Saul, making dire threats.”

[9:1]  ⁴⁰ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:8]  ⁴¹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁴² sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁴³ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[10:21]  ⁴⁴ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁴⁵ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:24]  ⁴⁶ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁴⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ⁴⁸ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:39]  ⁴⁹ tn Grk “And we.” 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.

[10:39]  ⁵⁰ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁵² tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ⁵³ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[11:11]  ⁵⁴ tn Grk “And behold.”

[11:11]  ⁵⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ⁵⁶ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ⁵⁷ tn The word “staying” is not in the Greek text but is implied.

[11:20]  ⁵⁸ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁵⁹ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁶⁰ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁶¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁶² sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:24]  ⁶³ tn Grk “a significant crowd.”

[12:9]  ⁶⁴ tn Grk “And going out he followed.”

[12:9]  ⁶⁵ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ⁶⁶ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ⁶⁷ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:14]  ⁶⁸ tn Or “informed.”

[12:14]  ⁶⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:19]  ⁷⁰ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:19]  ⁷¹ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁷² sn Seven nations. See Deut 7:1.

[13:19]  ⁷³ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ⁷⁴ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ⁷⁵ tn Grk “And after these things.” 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.

[13:20]  ⁷⁶ tn The words “the time of” are not in the Greek text, but are implied.

[13:28]  ⁷⁷ 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]  ⁷⁸ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁷⁹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁸⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:38]  ⁸¹ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:42]  ⁸² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁸³ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁸⁴ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁸⁵ tn Or “begging,” “inviting.”

[13:42]  ⁸⁶ tn Or “matters.”

[13:45]  ⁸⁷ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ⁸⁸ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ⁸⁹ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ⁹⁰ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:47]  ⁹¹ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁹² tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁹³ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁹⁴ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁹⁵ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[14:23]  ⁹⁶ sn Appointed elders. See Acts 20:17.

[14:23]  ⁹⁷ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁹⁸ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁹⁹ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:26]  ¹⁰⁰ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ¹⁰¹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹⁰² tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[15:16]  ¹⁰³ tn Grk “After these things.”

[15:16]  ¹⁰⁴ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹⁰⁵ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁰⁶ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[17:32]  ¹⁰⁷ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ¹⁰⁸ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:7]  ¹⁰⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ¹¹⁰ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ¹¹¹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹¹² tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[18:28]  ¹¹³ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹¹⁴ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ¹¹⁶ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:8]  ¹¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹¹⁸ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹¹⁹ sn See the note on synagogue in 6:9.

[19:8]  ¹²⁰ tn Or “boldly.”

[19:8]  ¹²¹ 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 19:8. 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.

[19:8]  ¹²² tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹²³ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:12]  ¹²⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ¹²⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹²⁶ tn The words “of them” are not in the Greek text, but are implied.

[19:17]  ¹²⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹²⁸ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹²⁹ tn Or “exalted.”

[20:19]  ¹³⁰ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹³¹ sn These plots are mentioned in Acts 9:24; 20:13.

[20:25]  ¹³² tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹³³ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹³⁴ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹³⁵ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:30]  ¹³⁶ tn Grk “from among yourselves.”

[20:30]  ¹³⁷ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹³⁸ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

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

[21:1]  ¹³⁹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹⁴⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁴¹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁴² 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.”

[21:1]  ¹⁴³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁴⁴ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁴⁵ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁴⁶ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:38]  ¹⁴⁷ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ¹⁴⁸ tn Grk “of the Sicarii.”

[21:38]  sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

[21:38]  ¹⁴⁹ tn Or “desert.”

[21:38]  ¹⁵⁰ tn Grk “before these days.”

[22:4]  ¹⁵¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ¹⁵² sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ¹⁵³ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ¹⁵⁴ tn Grk “binding.” See Acts 8:3.

[22:4]  ¹⁵⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:12]  ¹⁵⁶ tn Grk “a certain Ananias.”

[22:12]  ¹⁵⁷ sn The law refers to the law of Moses.

[22:12]  ¹⁵⁸ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ¹⁵⁹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁶⁰ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁶¹ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹⁶² tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹⁶³ tn Grk “I looked up to him.”

[22:20]  ¹⁶⁴ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹⁶⁵ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹⁶⁶ tn Grk “and approving.” 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.

[22:20]  ¹⁶⁷ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ¹⁶⁸ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[23:5]  ¹⁶⁹ tn Grk “said.”

[23:5]  ¹⁷⁰ tn Or “know.”

[23:5]  ¹⁷¹ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:29]  ¹⁷² tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ¹⁷³ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

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

[23:29]  ¹⁷⁴ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

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

[23:34]  ¹⁷⁵ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ¹⁷⁶ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹⁷⁷ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ¹⁷⁸ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ¹⁷⁹ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ¹⁸⁰ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹⁸¹ sn Cilicia was a province in northeastern Asia Minor.

[24:4]  ¹⁸² tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ¹⁸³ tn Or “request.”

[24:4]  ¹⁸⁴ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ¹⁸⁵ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[25:14]  ¹⁸⁶ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ¹⁸⁷ sn See the note on Porcius Festus in 24:27.

[25:14]  ¹⁸⁸ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:19]  ¹⁸⁹ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ¹⁹⁰ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁹¹ tn Grk “a certain Jesus.”

[25:19]  ¹⁹² tn Or “asserted.”

[25:20]  ¹⁹³ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ¹⁹⁴ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ¹⁹⁵ tn Or “stand trial.”

[25:20]  ¹⁹⁶ tn Grk “on these things.”

[26:9]  ¹⁹⁷ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ¹⁹⁸ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[27:9]  ¹⁹⁹ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²⁰⁰ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²⁰¹ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²⁰² tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:22]  ²⁰³ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ²⁰⁴ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

[27:27]  ²⁰⁵ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ²⁰⁶ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ²⁰⁷ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:34]  ²⁰⁸ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ²⁰⁹ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:35]  ²¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ²¹¹ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ²¹² tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ²¹³ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:39]  ²¹⁴ tn Or “observed,” “saw.”

[27:39]  ²¹⁵ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ²¹⁶ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:42]  ²¹⁷ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ²¹⁸ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[28:3]  ²¹⁹ tn Or “sticks.”

[28:18]  ²²⁰ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ²²¹ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ²²² sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²²³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.