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 2:4

2:4 All ⁴  of them were filled with the Holy Spirit, and they began to speak in other languages ⁵  as the Spirit enabled them. ⁶ 

Kisah Para Rasul 2:6

2:6 When this sound ⁷  occurred, a crowd gathered and was in confusion, ⁸  because each one heard them speaking in his own language.

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁹ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 2:41

2:41 So those who accepted ¹⁰  his message ¹¹  were baptized, and that day about three thousand people ¹²  were added. ¹³ 

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹⁴  him in everything he tells you. ¹⁵ 

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ¹⁶  the message ¹⁷  believed, and the number of the men ¹⁸  came to about five thousand.

Kisah Para Rasul 4:9

4:9 if ¹⁹  we are being examined ²⁰  today for a good deed ²¹  done to a sick man – by what means this man was healed ²²  –

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²³  by which we must ²⁴  be saved.”

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ²⁵  went to their fellow believers ²⁶  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 7:29

7:29 When the man said this, ²⁷  Moses fled and became a foreigner ²⁸  in the land of Midian, where he became the father of two sons.

Kisah Para Rasul 7:51

7:51 “You stubborn ²⁹  people, with uncircumcised ³⁰  hearts and ears! ³¹  You are always resisting the Holy Spirit, like your ancestors ³²  did!

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ³³  and the name of Jesus Christ, ³⁴  they began to be baptized, ³⁵  both men and women.

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ³⁶ 

Kisah Para Rasul 11:18

11:18 When they heard this, ³⁷  they ceased their objections ³⁸  and praised ³⁹  God, saying, “So then, God has granted the repentance ⁴⁰  that leads to life even to the Gentiles.” ⁴¹ 

Kisah Para Rasul 11:23

11:23 When ⁴²  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁴³  to the Lord with devoted hearts, ⁴⁴ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ⁴⁵  and put on your sandals.” Peter ⁴⁶  did so. Then the angel ⁴⁷  said to him, “Put on your cloak ⁴⁸  and follow me.”

Kisah Para Rasul 12:12

12:12 When Peter ⁴⁹  realized this, he went to the house of Mary, the mother of John Mark, ⁵⁰  where many people had gathered together and were praying.

Kisah Para Rasul 13:8

13:8 But the magician Elymas ⁵¹  (for that is the way his name is translated) ⁵²  opposed them, trying to turn the proconsul ⁵³  away from the faith.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁵⁴  him, ⁵⁵  and they fulfilled the sayings ⁵⁶  of the prophets that are read every Sabbath by condemning ⁵⁷  him. ⁵⁸ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁵⁹  God’s purpose in his own generation, died, ⁶⁰  was buried with his ancestors, ⁶¹  and experienced ⁶²  decay,

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ⁶³  and they began to contradict ⁶⁴  what Paul was saying ⁶⁵  by reviling him. ⁶⁶ 

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ⁶⁷  by the church and the apostles and the elders, and they reported ⁶⁸  all the things God had done with them. ⁶⁹ 

Kisah Para Rasul 16:12

16:12 and from there to Philippi, ⁷⁰  which is a leading city of that district ⁷¹  of Macedonia, ⁷²  a Roman colony. ⁷³  We stayed in this city for some days.

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁷⁴  in nothing else than telling ⁷⁵  or listening to something new.) ⁷⁶ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ⁷⁷  were brought ⁷⁸  to the sick, their diseases left them and the evil spirits went out of them. ⁷⁹ 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ⁸⁰  it was about ⁸¹  Alexander because the Jews had pushed him to the front. ⁸²  Alexander, gesturing ⁸³  with his hand, was wanting to make a defense ⁸⁴  before the public assembly. ⁸⁵ 

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁸⁶  the whole time I was with you, from the first day I set foot ⁸⁷  in the province of Asia, ⁸⁸ 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁸⁹ 

Kisah Para Rasul 23:29

23:29 I found he ⁹⁰  was accused with reference to controversial questions ⁹¹  about their law, but no charge against him deserved death or imprisonment. ⁹² 

Kisah Para Rasul 24:6

24:6 He ⁹³  even tried to desecrate ⁹⁴  the temple, so we arrested ⁹⁵  him.

Kisah Para Rasul 24:19

24:19 But there are some Jews from the province of Asia ⁹⁶  who should be here before you and bring charges, ⁹⁷  if they have anything against me.

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁹⁸  to guard Paul, ⁹⁹  but to let him have some freedom, ¹⁰⁰  and not to prevent any of his friends ¹⁰¹  from meeting his needs. ¹⁰² 

Kisah Para Rasul 26:7

26:7 a promise ¹⁰³  that our twelve tribes hope to attain as they earnestly serve God ¹⁰⁴  night and day. Concerning this hope the Jews are accusing me, ¹⁰⁵  Your Majesty! ¹⁰⁶ 

Kisah Para Rasul 26:11

26:11 I punished ¹⁰⁷  them often in all the synagogues ¹⁰⁸  and tried to force ¹⁰⁹  them to blaspheme. Because I was so furiously enraged ¹¹⁰  at them, I went to persecute ¹¹¹  them even in foreign cities.

Kisah Para Rasul 27:28

27:28 They took soundings ¹¹²  and found the water was twenty fathoms ¹¹³  deep; when they had sailed a little farther ¹¹⁴  they took soundings again and found it was fifteen fathoms ¹¹⁵  deep.

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ¹¹⁶  for your survival. ¹¹⁷  For not one of you will lose a hair from his head.”

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ¹¹⁸ 

Kisah Para Rasul 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ¹¹⁹  but will never understand,

and you will keep on looking, ¹²⁰  but will never perceive.

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹²¹  with complete boldness ¹²²  and without restriction. ¹²³ 

[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.”

[2:4]  ⁴ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ⁵ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ⁶ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:6]  ⁷ tn Or “this noise.”

[2:6]  ⁸ tn Or “was bewildered.”

[2:25]  ⁹ tn Or “always before me.”

[2:41]  ¹⁰ tn Or “who acknowledged the truth of.”

[2:41]  ¹¹ tn Grk “word.”

[2:41]  ¹² tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹³ tn Or “were won over.”

[3:22]  ¹⁴ 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) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ¹⁵ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[4:4]  ¹⁶ tn Or “had heard.”

[4:4]  ¹⁷ tn Or “word.”

[4:4]  ¹⁸ 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.

[4:9]  ¹⁹ 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]  ²⁰ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²¹ tn Or “for an act of kindness.”

[4:9]  ²² tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:12]  ²³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁴ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:23]  ²⁵ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ²⁶ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[7:29]  ²⁷ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ²⁸ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:51]  ²⁹ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ³⁰ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ³¹ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ³² tn Or “forefathers”; Grk “fathers.”

[8:12]  ³³ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ³⁵ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[10:37]  ³⁶ tn Or “proclaimed.”

[11:18]  ³⁷ tn Grk “these things.”

[11:18]  ³⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³⁹ tn Or “glorified.”

[11:18]  ⁴⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁴¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:23]  ⁴² tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ⁴³ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁴⁴ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:8]  ⁴⁵ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ⁴⁶ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁴⁷ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁴⁸ tn Or “outer garment.”

[12:12]  ⁴⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁵⁰ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[13:8]  ⁵¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ⁵² sn A parenthetical note by the author.

[13:8]  ⁵³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:27]  ⁵⁴ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁵⁵ tn Grk “this one.”

[13:27]  ⁵⁶ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ⁵⁷ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁵⁸ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:36]  ⁵⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁶⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁶¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁶² tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:45]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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.

[15:4]  ⁶⁷ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁶⁸ tn Or “announced.”

[15:4]  ⁶⁹ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[16:12]  ⁷⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁷¹ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ⁷² sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁷³ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[17:21]  ⁷⁴ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁷⁵ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁷⁶ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[19:12]  ⁷⁷ tn Or “skin” (the outer surface of the body).

[19:12]  ⁷⁸ 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]  ⁷⁹ tn The words “of them” are not in the Greek text, but are implied.

[19:33]  ⁸⁰ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁸¹ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁸² tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁸³ tn Or “motioning.”

[19:33]  ⁸⁴ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁸⁵ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[20:18]  ⁸⁶ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁸⁷ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁸⁸ tn Grk “Asia”; see the note on this word in v. 16.

[23:8]  ⁸⁹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

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

[23:29]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

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

[24:6]  ⁹³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ⁹⁴ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ⁹⁵ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:19]  ⁹⁶ 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]  ⁹⁷ 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.

[24:23]  ⁹⁸ sn See the note on the word centurion in 10:1.

[24:23]  ⁹⁹ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ¹⁰⁰ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ¹⁰¹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹⁰² tn Grk “from serving him.”

[26:7]  ¹⁰³ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ¹⁰⁴ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ¹⁰⁵ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ¹⁰⁶ tn Grk “O King!”

[26:11]  ¹⁰⁷ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[26:11]  ¹⁰⁸ sn See the note on synagogue in 6:9.

[26:11]  ¹⁰⁹ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ¹¹⁰ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ¹¹¹ tn Or “I pursued them even as far as foreign cities.”

[27:28]  ¹¹² tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ¹¹³ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ¹¹⁴ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ¹¹⁵ sn Here the depth was about 90 ft (27 m).

[27:34]  ¹¹⁶ 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]  ¹¹⁷ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[28:20]  ¹¹⁸ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[28:26]  ¹¹⁹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ¹²⁰ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:31]  ¹²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹²² tn Or “openness.”

[28:31]  ¹²³ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.