Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ⁴  of Peter and John, and discovered ⁵  that they were uneducated ⁶  and ordinary ⁷  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁸  God for what had happened.

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁹  your holy servant Jesus, whom you anointed, ¹⁰ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹¹  not persecute? ¹²  They ¹³  killed those who foretold long ago the coming of the Righteous One, ¹⁴  whose betrayers and murderers you have now become! ¹⁵ 

Kisah Para Rasul 8:27

8:27 So ¹⁶  he got up ¹⁷  and went. There ¹⁸  he met ¹⁹  an Ethiopian eunuch, ²⁰  a court official of Candace, ²¹  queen of the Ethiopians, who was in charge of all her treasury. He ²²  had come to Jerusalem to worship, ²³ 

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ²⁴  So ²⁵  for a whole year Barnabas and Saul ²⁶  met with the church and taught a significant number of people. ²⁷  Now it was in Antioch ²⁸  that the disciples were first called Christians. ²⁹ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ³⁰  they came to the iron ³¹  gate leading into the city. It ³²  opened for them by itself, ³³  and they went outside and walked down one narrow street, ³⁴  when at once the angel left him.

Kisah Para Rasul 13:11

13:11 Now ³⁵  look, the hand of the Lord is against ³⁶  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ³⁷  and darkness came over ³⁸  him, and he went around seeking people ³⁹  to lead him by the hand.

Kisah Para Rasul 13:17

13:17 The God of this people Israel ⁴⁰  chose our ancestors ⁴¹  and made the people great ⁴²  during their stay as foreigners ⁴³  in the country ⁴⁴  of Egypt, and with uplifted arm ⁴⁵  he led them out of it.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁴⁶  had broken up, ⁴⁷  many of the Jews and God-fearing proselytes ⁴⁸  followed Paul and Barnabas, who were speaking with them and were persuading ⁴⁹  them ⁵⁰  to continue ⁵¹  in the grace of God.

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ⁵² 

From the apostles ⁵³  and elders, your brothers, ⁵⁴  to the Gentile brothers and sisters ⁵⁵  in Antioch, ⁵⁶  Syria, ⁵⁷  and Cilicia, greetings!

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁵⁸  and from blood and from what has been strangled ⁵⁹  and from sexual immorality. ⁶⁰  If you keep yourselves from doing these things, ⁶¹  you will do well. Farewell. ⁶² 

Kisah Para Rasul 18:2

18:2 There he ⁶³  found ⁶⁴  a Jew named Aquila, ⁶⁵  a native of Pontus, ⁶⁶  who had recently come from Italy with his wife Priscilla, because Claudius ⁶⁷  had ordered all the Jews to depart from ⁶⁸  Rome. ⁶⁹  Paul approached ⁷⁰  them,

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁷¹  many more days in Corinth, ⁷²  said farewell to ⁷³  the brothers and sailed away to Syria accompanied by ⁷⁴  Priscilla and Aquila. ⁷⁵  He ⁷⁶  had his hair cut off ⁷⁷  at Cenchrea ⁷⁸  because he had made a vow. ⁷⁹ 

Kisah Para Rasul 18:27

18:27 When Apollos ⁸⁰  wanted to cross over to Achaia, ⁸¹  the brothers encouraged ⁸²  him ⁸³  and wrote to the disciples to welcome him. When he arrived, he ⁸⁴  assisted greatly those who had believed by grace,

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁸⁵  and turned away ⁸⁶  a large crowd, ⁸⁷  not only in Ephesus ⁸⁸  but in practically all of the province of Asia, ⁸⁹  by saying ⁹⁰  that gods made by hands are not gods at all. ⁹¹ 

Kisah Para Rasul 19:35

19:35 After the city secretary ⁹²  quieted the crowd, he said, “Men of Ephesus, what person ⁹³  is there who does not know that the city of the Ephesians is the keeper ⁹⁴  of the temple of the great Artemis ⁹⁵  and of her image that fell from heaven? ⁹⁶ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ⁹⁷  God. Then they said to him, “You see, brother, how many thousands of Jews ⁹⁸  there are who have believed, and they are all ardent observers ⁹⁹  of the law. ¹⁰⁰ 

Kisah Para Rasul 21:25

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹⁰¹  that they should avoid ¹⁰²  meat that has been sacrificed to idols ¹⁰³  and blood and what has been strangled ¹⁰⁴  and sexual immorality.”

Kisah Para Rasul 23:15

23:15 So now you and the council ¹⁰⁵  request the commanding officer ¹⁰⁶  to bring him down to you, as if you were going to determine ¹⁰⁷  his case ¹⁰⁸  by conducting a more thorough inquiry. ¹⁰⁹  We are ready to kill him ¹¹⁰  before he comes near this place.” ¹¹¹ 

Kisah Para Rasul 24:2

24:2 When Paul ¹¹²  had been summoned, Tertullus began to accuse him, ¹¹³  saying, “We have experienced a lengthy time ¹¹⁴  of peace through your rule, ¹¹⁵  and reforms ¹¹⁶  are being made in this nation ¹¹⁷  through your foresight. ¹¹⁸ 

Kisah Para Rasul 27:7

27:7 We sailed slowly ¹¹⁹  for many days and arrived with difficulty off Cnidus. ¹²⁰  Because the wind prevented us from going any farther, ¹²¹  we sailed under the lee ¹²²  of Crete off Salmone. ¹²³ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ¹²⁴  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹²⁵  through the prophet Isaiah

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

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ 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.

[4:13]  ⁴ tn Or “courage.”

[4:13]  ⁵ tn Or “and found out.”

[4:13]  ⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:21]  ⁸ tn Or “glorifying.”

[4:27]  ⁹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁰ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:52]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹³ tn Grk “And they.” 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.

[7:52]  ¹⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[8:27]  ¹⁶ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹⁷ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹⁸ tn Grk “And there.” 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.

[8:27]  ¹⁹ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ²⁰ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ²¹ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ²² tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ²³ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[11:26]  ²⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ²⁵ tn Grk “So it happened that” 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.

[11:26]  ²⁶ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ²⁷ tn Grk “a significant crowd.”

[11:26]  ²⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ²⁹ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[12:10]  ³⁰ tn Or perhaps, “guard posts.”

[12:10]  ³¹ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ³² tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ³³ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ³⁴ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[13:11]  ³⁵ tn Grk “And now.” 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.

[13:11]  ³⁶ tn Grk “upon,” but in a negative sense.

[13:11]  ³⁷ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ³⁸ tn Grk “fell on.”

[13:11]  ³⁹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:17]  ⁴⁰ tn Or “people of Israel.”

[13:17]  ⁴¹ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁴² tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁴³ tn Or “as resident aliens.”

[13:17]  ⁴⁴ tn Or “land.”

[13:17]  ⁴⁵ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:43]  ⁴⁶ sn See the note on synagogue in 6:9.

[13:43]  ⁴⁷ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁴⁸ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁴⁹ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁵⁰ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁵¹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:23]  ⁵² tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁵³ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁵⁴ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁵⁵ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵⁷ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:29]  ⁵⁸ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁵⁹ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ⁶⁰ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁶¹ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁶² tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[18:2]  ⁶³ 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. The word “there” is not in the Greek text but is implied.

[18:2]  ⁶⁴ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁶⁵ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁶⁶ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁶⁷ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁶⁸ tn Or “to leave.”

[18:2]  ⁶⁹ map For location see JP4 A1.

[18:2]  ⁷⁰ tn Or “went to.”

[18:18]  ⁷¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁷² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁷³ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁷⁴ tn Grk “Syria, and with him.”

[18:18]  ⁷⁵ sn See the note on Aquila in 18:2.

[18:18]  ⁷⁶ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ⁷⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ⁷⁸ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ⁷⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:27]  ⁸⁰ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁸¹ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁸² tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁸³ 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.

[18:27]  ⁸⁴ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[19:26]  ⁸⁵ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁸⁶ tn Or “misled.”

[19:26]  ⁸⁷ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁸⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁸⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁹⁰ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁹¹ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:35]  ⁹² tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁹³ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁹⁴ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁹⁵ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁹⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[21:20]  ⁹⁷ tn Or “glorified.”

[21:20]  ⁹⁸ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁹⁹ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹⁰⁰ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:25]  ¹⁰¹ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ¹⁰² tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ¹⁰³ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ¹⁰⁴ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[23:15]  ¹⁰⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁰⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁰⁷ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁰⁸ tn Grk “determine the things about him.”

[23:15]  ¹⁰⁹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹¹⁰ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹¹¹ tn The words “this place” are not in the Greek text, but are implied.

[24:2]  ¹¹² tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹¹³ tn Or “began to bring charges, saying.”

[24:2]  ¹¹⁴ tn Grk “experienced much peace.”

[24:2]  ¹¹⁵ tn Grk “through you” (“rule” is implied).

[24:2]  ¹¹⁶ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ¹¹⁷ tn Or “being made for this people.”

[24:2]  ¹¹⁸ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[27:7]  ¹¹⁹ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ¹²⁰ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ¹²¹ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ¹²² tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ¹²³ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[28:25]  ¹²⁴ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹²⁵ tn Or “forefathers”; Grk “fathers.”