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 3:18

3:18 But the things God foretold ⁴  long ago through ⁵  all the prophets – that his Christ ⁶  would suffer – he has fulfilled in this way.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ⁷  by giving you rain from heaven ⁸  and fruitful seasons, satisfying you ⁹  with food and your hearts with joy.” ¹⁰ 

Kisah Para Rasul 17:31

17:31 because he has set ¹¹  a day on which he is going to judge the world ¹²  in righteousness, by a man whom he designated, ¹³  having provided proof to everyone by raising ¹⁴  him from the dead.”

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ¹⁵ 

and the rulers assembled together,

against the Lord and against his ¹⁶  Christ.’ ¹⁷ 

Kisah Para Rasul 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ¹⁸  that it will be just as I have been told.

Kisah Para Rasul 20:28

20:28 Watch out for ¹⁹  yourselves and for all the flock of which ²⁰  the Holy Spirit has made you overseers, ²¹  to shepherd the church of God ²²  that he obtained ²³  with the blood of his own Son. ²⁴ 

Kisah Para Rasul 3:20

3:20 so that times of refreshing ²⁵  may come from the presence of the Lord, ²⁶  and so that he may send the Messiah ²⁷  appointed ²⁸  for you – that is, Jesus.

Kisah Para Rasul 10:40

10:40 but ²⁹  God raised him up on the third day and caused him to be seen, ³⁰ 

Kisah Para Rasul 13:23

13:23 From the descendants ³¹  of this man ³²  God brought to Israel a Savior, Jesus, just as he promised. ³³ 

Kisah Para Rasul 15:9

15:9 and he made no distinction ³⁴  between them and us, cleansing ³⁵  their hearts by faith.

Kisah Para Rasul 2:33

2:33 So then, exalted ³⁶  to the right hand ³⁷  of God, and having received ³⁸  the promise of the Holy Spirit ³⁹  from the Father, he has poured out ⁴⁰  what you both see and hear.

Kisah Para Rasul 15:18

15:18 known ⁴¹  from long ago. ⁴² 

Kisah Para Rasul 1:4

1:4 While he was with them, ⁴³  he declared, ⁴⁴  “Do not leave Jerusalem, ⁴⁵  but wait there ⁴⁶  for what my ⁴⁷  Father promised, ⁴⁸  which you heard about from me. ⁴⁹ 

Kisah Para Rasul 7:2

7:2 So he replied, ⁵⁰  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵¹  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 10:39

10:39 We ⁵²  are witnesses of all the things he did both in Judea ⁵³  and in Jerusalem. ⁵⁴  They ⁵⁵  killed him by hanging him on a tree, ⁵⁶ 

Kisah Para Rasul 1:3

1:3 To the same apostles ⁵⁷  also, after his suffering, ⁵⁸  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁵⁹  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁶⁰  by nailing him to a cross at the hands of Gentiles. ⁶¹ 

Kisah Para Rasul 3:21-22

3:21 This one ⁶²  heaven must ⁶³  receive until the time all things are restored, ⁶⁴  which God declared ⁶⁵  from times long ago ⁶⁶  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁶⁷  him in everything he tells you. ⁶⁸ 

Kisah Para Rasul 11:17

11:17 Therefore if God ⁶⁹  gave them the same gift ⁷⁰  as he also gave us after believing ⁷¹  in the Lord Jesus Christ, ⁷²  who was I to hinder ⁷³  God?”

Kisah Para Rasul 13:29

13:29 When they had accomplished ⁷⁴  everything that was written ⁷⁵  about him, they took him down ⁷⁶  from the cross ⁷⁷  and placed him ⁷⁸  in a tomb.

Kisah Para Rasul 13:31

13:31 and ⁷⁹  for many days he appeared to those who had accompanied ⁸⁰  him from Galilee to Jerusalem. These ⁸¹  are now his witnesses to the people.

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁸²  has testified ⁸³  to them by giving them the Holy Spirit just as he did to us, ⁸⁴ 

Kisah Para Rasul 17:26

17:26 From one man ⁸⁵  he made every nation of the human race ⁸⁶  to inhabit the entire earth, ⁸⁷  determining their set times ⁸⁸  and the fixed limits of the places where they would live, ⁸⁹ 

Kisah Para Rasul 20:32

20:32 And now I entrust ⁹⁰  you to God and to the message ⁹¹  of his grace. This message ⁹²  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 2:24

2:24 But God raised him up, ⁹³  having released ⁹⁴  him from the pains ⁹⁵  of death, because it was not possible for him to be held in its power. ⁹⁶ 

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁹⁷ 

Kisah Para Rasul 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ⁹⁸  have been remembered before God. ⁹⁹ 

Kisah Para Rasul 3:26

3:26 God raised up ¹⁰⁰  his servant and sent him first to you, to bless you by turning ¹⁰¹  each one of you from your iniquities.” ¹⁰² 

Kisah Para Rasul 7:44

7:44 Our ancestors ¹⁰³  had the tabernacle ¹⁰⁴  of testimony in the wilderness, ¹⁰⁵  just as God ¹⁰⁶  who spoke to Moses ordered him ¹⁰⁷  to make it according to the design he had seen.

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ¹⁰⁸  as he used to say, ¹⁰⁹  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹¹⁰ 

Kisah Para Rasul 13:33

13:33 that this promise ¹¹¹  God has fulfilled to us, their children, by raising ¹¹²  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹¹³  today I have fathered you.’ ¹¹⁴ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹¹⁵  because he himself gives life and breath and everything to everyone. ¹¹⁶ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ¹¹⁷  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹¹⁸ 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ¹¹⁹  because of my hope in the promise made by God to our ancestors, ¹²⁰ 

Kisah Para Rasul 2:31

2:31 David by foreseeing this ¹²¹  spoke about the resurrection of the Christ, ¹²²  that he was neither abandoned to Hades, ¹²³  nor did his body ¹²⁴  experience ¹²⁵  decay. ¹²⁶ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹²⁷  the God of our forefathers, ¹²⁸  has glorified ¹²⁹  his servant ¹³⁰  Jesus, whom you handed over and rejected ¹³¹  in the presence of Pilate after he had decided ¹³²  to release him.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹³³  your servant David our forefather, ¹³⁴ 

‘Why do the nations ¹³⁵  rage, ¹³⁶ 

and the peoples plot foolish ¹³⁷  things?

Kisah Para Rasul 7:5

7:5 He ¹³⁸  did not give any of it to him for an inheritance, ¹³⁹  not even a foot of ground, ¹⁴⁰  yet God ¹⁴¹  promised to give it to him as his possession, and to his descendants after him, ¹⁴²  even though Abraham ¹⁴³  as yet had no child.

Kisah Para Rasul 7:8

7:8 Then God ¹⁴⁴  gave Abraham ¹⁴⁵  the covenant ¹⁴⁶  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ¹⁴⁷  and Isaac became the father of ¹⁴⁸  Jacob, and Jacob of the twelve patriarchs. ¹⁴⁹ 

Kisah Para Rasul 14:3

14:3 So they stayed there ¹⁵⁰  for a considerable time, speaking out courageously for the Lord, who testified ¹⁵¹  to the message ¹⁵²  of his grace, granting miraculous signs ¹⁵³  and wonders to be performed through their hands.

Kisah Para Rasul 20:35

20:35 By all these things, ¹⁵⁴  I have shown you that by working in this way we must help ¹⁵⁵  the weak, ¹⁵⁶  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁵⁷ 

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹⁵⁸  his hands on Saul ¹⁵⁹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁶⁰  has sent me so that you may see again and be filled with the Holy Spirit.” ¹⁶¹ 

[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.”

[3:18]  ⁴ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁵ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[14:17]  ⁷ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁰ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[17:31]  ¹¹ tn Or “fixed.”

[17:31]  ¹² sn The world refers to the whole inhabited earth.

[17:31]  ¹³ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ¹⁴ tn The participle ἀναστήσας (anasthsa") indicates means here.

[4:26]  ¹⁵ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ¹⁷ sn A quotation from Ps 2:1-2.

[27:25]  ¹⁸ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[20:28]  ¹⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁰ tn Grk “in which.”

[20:28]  ²¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²³ tn Or “acquired.”

[20:28]  ²⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[3:20]  ²⁵ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ²⁶ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²⁷ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ²⁸ tn Or “designated in advance.”

[10:40]  ²⁹ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ³⁰ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[13:23]  ³¹ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ³² sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ³³ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[15:9]  ³⁴ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ³⁵ tn Or “purifying.”

[2:33]  ³⁶ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁷ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³⁸ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁹ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁴⁰ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[15:18]  ⁴¹ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ⁴² sn An allusion to Isa 45:21.

[1:4]  ⁴³ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ⁴⁴ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴⁶ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁴⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁴⁸ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁴⁹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[7:2]  ⁵⁰ tn Grk “said.”

[7:2]  ⁵¹ tn Or “ancestor”; Grk “father.”

[10:39]  ⁵² 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]  ⁵³ 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]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁵⁵ 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]  ⁵⁶ 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.

[1:3]  ⁵⁷ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁵⁸ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁵⁹ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:23]  ⁶⁰ tn Or “you killed.”

[2:23]  ⁶¹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[3:21]  ⁶² tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁶³ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁶⁴ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁶⁵ tn Or “spoke.”

[3:21]  ⁶⁶ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:22]  ⁶⁷ 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]  ⁶⁸ 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.

[11:17]  ⁶⁹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁷⁰ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁷¹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁷³ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[13:29]  ⁷⁴ tn Or “carried out.”

[13:29]  ⁷⁵ sn That is, everything that was written in OT scripture.

[13:29]  ⁷⁶ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁷⁷ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁷⁸ 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.

[13:31]  ⁷⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁸⁰ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁸¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[15:8]  ⁸² sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁸³ tn Or “has borne witness.”

[15:8]  ⁸⁴ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[17:26]  ⁸⁵ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁸⁶ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁸⁷ tn Grk “to live over all the face of the earth.”

[17:26]  ⁸⁸ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁸⁹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[20:32]  ⁹⁰ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁹¹ tn Grk “word.”

[20:32]  ⁹² tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[2:24]  ⁹³ tn Grk “Whom God raised up.”

[2:24]  ⁹⁴ tn Or “having freed.”

[2:24]  ⁹⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁹⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[7:3]  ⁹⁷ sn A quotation from Gen 12:1.

[10:31]  ⁹⁸ tn Or “your gifts to the needy.”

[10:31]  ⁹⁹ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[3:26]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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.

[7:44]  ¹⁰³ tn Or “forefathers”; Grk “fathers.”

[7:44]  ¹⁰⁴ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ¹⁰⁵ tn Or “desert.”

[7:44]  ¹⁰⁶ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹⁰⁷ 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.

[11:16]  ¹⁰⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹⁰⁹ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹¹⁰ sn John…Spirit. This remark repeats Acts 1:5.

[13:33]  ¹¹¹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹¹² tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹¹³ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹¹⁴ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[17:25]  ¹¹⁵ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹¹⁶ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:28]  ¹¹⁷ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹¹⁸ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[26:6]  ¹¹⁹ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ¹²⁰ tn Or “forefathers”; Grk “fathers.”

[2:31]  ¹²¹ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ¹²² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ¹²³ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹²⁴ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹²⁵ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹²⁶ sn An allusion to Ps 16:10.

[3:13]  ¹²⁷ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹²⁸ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹²⁹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹³⁰ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹³¹ tn Or “denied,” “disowned.”

[3:13]  ¹³² tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[4:25]  ¹³³ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹³⁴ tn Or “ancestor”; Grk “father.”

[4:25]  ¹³⁵ tn Or “Gentiles.”

[4:25]  ¹³⁶ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹³⁷ tn Or “futile”; traditionally, “vain.”

[7:5]  ¹³⁸ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ¹³⁹ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ¹⁴⁰ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹⁴¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ¹⁴² sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ¹⁴³ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ¹⁴⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ¹⁴⁵ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ¹⁴⁶ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ¹⁴⁷ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ¹⁴⁸ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ¹⁴⁹ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[14:3]  ¹⁵⁰ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹⁵¹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁵² tn Grk “word.”

[14:3]  ¹⁵³ tn Here the context indicates the miraculous nature of the signs mentioned.

[20:35]  ¹⁵⁴ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁵⁵ tn Or “must assist.”

[20:35]  ¹⁵⁶ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁵⁷ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[9:17]  ¹⁵⁸ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹⁵⁹ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁶⁰ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹⁶¹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.