Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 1:15

1:15 In those days ²  Peter stood up among the believers ³  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 2:6

2:6 When this sound ⁴  occurred, a crowd gathered and was in confusion, ⁵  because each one heard them speaking in his own language.

Kisah Para Rasul 2:30

2:30 So then, because ⁶  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁷  on his throne, ⁸ 

Kisah Para Rasul 2:41

2:41 So those who accepted ⁹  his message ¹⁰  were baptized, and that day about three thousand people ¹¹  were added. ¹² 

Kisah Para Rasul 3:15

3:15 You killed ¹³  the Originator ¹⁴  of life, whom God raised ¹⁵  from the dead. To this fact we are witnesses! ¹⁶ 

Kisah Para Rasul 4:9

4:9 if ¹⁷  we are being examined ¹⁸  today for a good deed ¹⁹  done to a sick man – by what means this man was healed ²⁰  –

Kisah Para Rasul 4:34

4:34 For there was no one needy ²¹  among them, because those who were owners of land or houses were selling ²²  them ²³  and bringing the proceeds from the sales

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ²⁴  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ²⁵  the land?

Kisah Para Rasul 5:34

5:34 But a Pharisee ²⁶  whose name was Gamaliel, ²⁷  a teacher of the law who was respected by all the people, stood up ²⁸  in the council ²⁹  and ordered the men to be put outside for a short time.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ³⁰  Then ³¹  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 6:12

6:12 They incited the people, the ³²  elders, and the experts in the law; ³³  then they approached Stephen, ³⁴  seized him, and brought him before the council. ³⁵ 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ³⁶  made him move ³⁷  to this country where you now live.

Kisah Para Rasul 7:44

7:44 Our ancestors ³⁸  had the tabernacle ³⁹  of testimony in the wilderness, ⁴⁰  just as God ⁴¹  who spoke to Moses ordered him ⁴²  to make it according to the design he had seen.

Kisah Para Rasul 7:48

7:48 Yet the Most High ⁴³  does not live in houses made by human hands, ⁴⁴  as the prophet says,

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁴⁵  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 8:25

8:25 So after Peter and John ⁴⁶  had solemnly testified ⁴⁷  and spoken the word of the Lord, ⁴⁸  they started back to Jerusalem, proclaiming ⁴⁹  the good news to many Samaritan villages ⁵⁰  as they went. ⁵¹ 

Kisah Para Rasul 9:41

9:41 He gave ⁵²  her his hand and helped her get up. Then he called ⁵³  the saints and widows and presented her alive.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁵⁴  who ate and drank ⁵⁵  with him after he rose from the dead.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ⁵⁶  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:23

11:23 When ⁵⁷  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁵⁸  to the Lord with devoted hearts, ⁵⁹ 

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ⁶⁰  them ⁶¹  that Peter was standing at the gate.

Kisah Para Rasul 13:5

13:5 When ⁶²  they arrived ⁶³  in Salamis, ⁶⁴  they began to proclaim ⁶⁵  the word of God in the Jewish synagogues. ⁶⁶  (Now they also had John ⁶⁷  as their assistant.) ⁶⁸ 

Kisah Para Rasul 13:8

13:8 But the magician Elymas ⁶⁹  (for that is the way his name is translated) ⁷⁰  opposed them, trying to turn the proconsul ⁷¹  away from the faith.

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁷²  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁷³ 

Kisah Para Rasul 13:14

13:14 Moving on from ⁷⁴  Perga, ⁷⁵  they arrived at Pisidian Antioch, ⁷⁶  and on the Sabbath day they went into ⁷⁷  the synagogue ⁷⁸  and sat down.

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁷⁹  forty years.

Kisah Para Rasul 13:26

13:26 Brothers, ⁸⁰  descendants ⁸¹  of Abraham’s family, ⁸²  and those Gentiles among you who fear God, ⁸³  the message ⁸⁴  of this salvation has been sent to us.

Kisah Para Rasul 13:31

13:31 and ⁸⁵  for many days he appeared to those who had accompanied ⁸⁶  him from Galilee to Jerusalem. These ⁸⁷  are now his witnesses to the people.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁸⁸  all the things God ⁸⁹  had done with them, and that he had opened a door ⁹⁰  of faith for the Gentiles.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁹¹  and began to teach the brothers, “Unless you are circumcised ⁹²  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ⁹³  who had believed stood up and said, “It is necessary ⁹⁴  to circumcise the Gentiles ⁹⁵  and to order them to observe ⁹⁶  the law of Moses.”

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁹⁷  has testified ⁹⁸  to them by giving them the Holy Spirit just as he did to us, ⁹⁹ 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ¹⁰⁰  may seek the Lord,

namely, ¹⁰¹  all the Gentiles ¹⁰²  I have called to be my own,’ ¹⁰³  says the Lord, ¹⁰⁴  who makes these things

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹⁰⁵  you, upsetting ¹⁰⁶  your minds ¹⁰⁷  by what they said, ¹⁰⁸ 

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ¹⁰⁹  not to place any greater burden on you than these necessary rules: ¹¹⁰ 

Kisah Para Rasul 15:33

15:33 After ¹¹¹  they had spent some time there, ¹¹²  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ¹¹³  to accompany him, and he took ¹¹⁴  him and circumcised ¹¹⁵  him because of the Jews who were in those places, ¹¹⁶  for they all knew that his father was Greek. ¹¹⁷ 

Kisah Para Rasul 16:9

16:9 A ¹¹⁸  vision appeared to Paul during the night: A Macedonian man was standing there ¹¹⁹  urging him, ¹²⁰  “Come over ¹²¹  to Macedonia ¹²²  and help us!”

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹²³  “If ¹²⁴  you consider me to be a believer in the Lord, ¹²⁵  come and stay in my house.” And she persuaded ¹²⁶  us.

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ¹²⁷  against them, and the magistrates tore the clothes ¹²⁸  off Paul and Silas ¹²⁹  and ordered them to be beaten with rods. ¹³⁰ 

Kisah Para Rasul 16:27

16:27 When the jailer woke up ¹³¹  and saw the doors of the prison standing open, ¹³²  he drew his sword and was about to kill himself, ¹³³  because he assumed ¹³⁴  the prisoners had escaped.

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ¹³⁵  “The magistrates have sent orders ¹³⁶  to release you. So come out now and go in peace.” ¹³⁷ 

Kisah Para Rasul 16:39

16:39 and came ¹³⁸  and apologized to them. After ¹³⁹  they brought them out, they asked them repeatedly ¹⁴⁰  to leave the city.

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹⁴¹  heard that Paul had also proclaimed the word of God ¹⁴²  in Berea, ¹⁴³  they came there too, inciting ¹⁴⁴  and disturbing ¹⁴⁵  the crowds.

Kisah Para Rasul 17:17

17:17 So he was addressing ¹⁴⁶  the Jews and the God-fearing Gentiles ¹⁴⁷  in the synagogue, ¹⁴⁸  and in the marketplace every day ¹⁴⁹  those who happened to be there.

Kisah Para Rasul 18:19

18:19 When they reached Ephesus, ¹⁵⁰  Paul ¹⁵¹  left Priscilla and Aquila ¹⁵²  behind there, but he himself went ¹⁵³  into the synagogue ¹⁵⁴  and addressed ¹⁵⁵  the Jews.

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹⁵⁶  in the synagogue, ¹⁵⁷  but when Priscilla and Aquila ¹⁵⁸  heard him, they took him aside ¹⁵⁹  and explained the way of God to him more accurately.

Kisah Para Rasul 19:22

19:22 So after sending ¹⁶⁰  two of his assistants, ¹⁶¹  Timothy and Erastus, to Macedonia, ¹⁶²  he himself stayed on for a while in the province of Asia. ¹⁶³ 

Kisah Para Rasul 19:29

19:29 The ¹⁶⁴  city was filled with the uproar, ¹⁶⁵  and the crowd ¹⁶⁶  rushed to the theater ¹⁶⁷  together, ¹⁶⁸  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁶⁹  them and saying farewell, ¹⁷⁰  he left to go to Macedonia. ¹⁷¹ 

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ¹⁷²  to you anything that would be helpful, ¹⁷³  and from teaching you publicly ¹⁷⁴  and from house to house,

Kisah Para Rasul 21:8

21:8 On the next day we left ¹⁷⁵  and came to Caesarea, ¹⁷⁶  and entered ¹⁷⁷  the house of Philip the evangelist, who was one of the seven, ¹⁷⁸  and stayed with him.

Kisah Para Rasul 22:19

22:19 I replied, ¹⁷⁹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁸⁰  who believed in you.

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ¹⁸¹  the Jews formed ¹⁸²  a conspiracy ¹⁸³  and bound themselves with an oath ¹⁸⁴  not to eat or drink anything ¹⁸⁵  until they had killed Paul.

Kisah Para Rasul 23:14

23:14 They ¹⁸⁶  went ¹⁸⁷  to the chief priests ¹⁸⁸  and the elders and said, “We have bound ourselves with a solemn oath ¹⁸⁹  not to partake ¹⁹⁰  of anything until we have killed Paul.

Kisah Para Rasul 23:16

23:16 But when the son of Paul’s sister heard about the ambush, ¹⁹¹  he came and entered ¹⁹²  the barracks ¹⁹³  and told Paul.

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁹⁴  came down with some elders and an attorney ¹⁹⁵  named ¹⁹⁶  Tertullus, and they ¹⁹⁷  brought formal charges ¹⁹⁸  against Paul to the governor.

Kisah Para Rasul 24:21

24:21 other than ¹⁹⁹  this one thing ²⁰⁰  I shouted out while I stood before ²⁰¹  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ²⁰² 

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ²⁰³  I did not postpone the case, ²⁰⁴  but the next day I sat ²⁰⁵  on the judgment seat ²⁰⁶  and ordered the man to be brought.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²⁰⁷  I ordered him to be kept under guard until I could send him to Caesar.” ²⁰⁸ 

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²⁰⁹  I consider myself fortunate that I am about to make my defense before you today,

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ²¹⁰  because of my hope in the promise made by God to our ancestors, ²¹¹ 

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ²¹²  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ²¹³  by kicking against the goads.’ ²¹⁴ 

Kisah Para Rasul 26:23-24

26:23 that ²¹⁵  the Christ ²¹⁶  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²¹⁷  and to the Gentiles.” ²¹⁸ 

26:24 As Paul ²¹⁹  was saying these things in his defense, Festus ²²⁰  exclaimed loudly, “You have lost your mind, ²²¹  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ²²²  “This man is not doing anything deserving ²²³  death or imprisonment.”

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ²²⁴  would sail to Italy, ²²⁵  they handed over Paul and some other prisoners to a centurion ²²⁶  of the Augustan Cohort ²²⁷  named Julius.

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ²²⁸  they could carry out ²²⁹  their purpose, so they weighed anchor ²³⁰  and sailed close along the coast ²³¹  of Crete.

Kisah Para Rasul 27:28

27:28 They took soundings ²³²  and found the water was twenty fathoms ²³³  deep; when they had sailed a little farther ²³⁴  they took soundings again and found it was fifteen fathoms ²³⁵  deep.

Kisah Para Rasul 27:40

27:40 So they slipped ²³⁶  the anchors ²³⁷  and left them in the sea, at the same time loosening the linkage ²³⁸  that bound the steering oars ²³⁹  together. Then they hoisted ²⁴⁰  the foresail ²⁴¹  to the wind and steered toward ²⁴²  the beach.

Kisah Para Rasul 27:43

27:43 But the centurion, ²⁴³  wanting to save Paul’s life, ²⁴⁴  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ²⁴⁵ 

Kisah Para Rasul 28:3

28:3 When Paul had gathered a bundle of brushwood ²⁴⁶  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

Kisah Para Rasul 28:18-19

28:18 When ²⁴⁷  they had heard my case, ²⁴⁸  they wanted to release me, ²⁴⁹  because there was no basis for a death sentence ²⁵⁰  against me. 28:19 But when the Jews objected, ²⁵¹  I was forced to appeal to Caesar ²⁵²  – not that I had some charge to bring ²⁵³  against my own people. ²⁵⁴ 

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:15]  ² tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ³ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[2:6]  ⁴ tn Or “this noise.”

[2:6]  ⁵ tn Or “was bewildered.”

[2:30]  ⁶ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁷ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁸ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:41]  ⁹ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁰ tn Grk “word.”

[2:41]  ¹¹ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹² tn Or “were won over.”

[3:15]  ¹³ tn Or “You put to death.”

[3:15]  ¹⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[4:9]  ¹⁷ 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]  ¹⁸ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁹ tn Or “for an act of kindness.”

[4:9]  ²⁰ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:34]  ²¹ tn Or “poor.”

[4:34]  ²² tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ²³ tn The word “them” 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.

[5:3]  ²⁴ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ²⁵ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:34]  ²⁶ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ²⁷ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ²⁸ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ²⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:40]  ³⁰ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ³¹ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[6:12]  ³² tn Grk “and the,” 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.

[6:12]  ³³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ³⁴ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ³⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[7:4]  ³⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ³⁷ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:44]  ³⁸ tn Or “forefathers”; Grk “fathers.”

[7:44]  ³⁹ 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]  ⁴⁰ tn Or “desert.”

[7:44]  ⁴¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁴² 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.

[7:48]  ⁴³ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁴⁴ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[8:18]  ⁴⁵ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:25]  ⁴⁶ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁴⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁴⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 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.

[8:25]  ⁴⁹ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁵⁰ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁵¹ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[9:41]  ⁵² tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁵³ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:41]  ⁵⁴ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁵⁵ sn Ate and drank. See Luke 24:35-49.

[11:12]  ⁵⁶ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:23]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:14]  ⁶⁰ tn Or “informed.”

[12:14]  ⁶¹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:5]  ⁶² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ⁶³ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ⁶⁴ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ⁶⁵ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁶⁶ sn See the note on synagogue in 6:9.

[13:5]  ⁶⁷ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁶⁸ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:8]  ⁶⁹ 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]  ⁷⁰ sn A parenthetical note by the author.

[13:8]  ⁷¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:10]  ⁷² tn Or “unscrupulousness.”

[13:10]  ⁷³ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:14]  ⁷⁴ tn Or “Passing by.”

[13:14]  ⁷⁵ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁷⁶ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ⁷⁷ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ⁷⁸ sn See the note on synagogue in 6:9.

[13:21]  ⁷⁹ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:26]  ⁸⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁸¹ tn Grk “sons”

[13:26]  ⁸² tn Or “race.”

[13:26]  ⁸³ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁸⁴ tn Grk “word.”

[13:31]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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.

[14:27]  ⁸⁸ tn Or “announced.”

[14:27]  ⁸⁹ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁹⁰ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:1]  ⁹¹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁹² tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:5]  ⁹³ sn See the note on Pharisee in 5:34.

[15:5]  ⁹⁴ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ⁹⁵ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁹⁶ tn Or “keep.”

[15:8]  ⁹⁷ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁹⁸ tn Or “has borne witness.”

[15:8]  ⁹⁹ 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.

[15:17]  ¹⁰⁰ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹⁰¹ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁰² tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ¹⁰³ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁰⁴ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:24]  ¹⁰⁵ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹⁰⁶ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁰⁷ tn Grk “souls.”

[15:24]  ¹⁰⁸ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:28]  ¹⁰⁹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ¹¹⁰ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:33]  ¹¹¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:33]  ¹¹² tn The word “there” is not in the Greek text, but is implied.

[16:3]  ¹¹³ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹¹⁴ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹¹⁵ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹¹⁶ tn Or “who lived in the area.”

[16:3]  ¹¹⁷ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:9]  ¹¹⁸ tn Grk “And a.” 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.

[16:9]  ¹¹⁹ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹²⁰ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹²¹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹²² sn Macedonia was the Roman province of Macedonia in Greece.

[16:15]  ¹²³ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹²⁴ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹²⁵ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹²⁶ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:22]  ¹²⁷ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹²⁸ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹²⁹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹³⁰ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:27]  ¹³¹ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ¹³² tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹³³ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ¹³⁴ tn Or “thought.”

[16:36]  ¹³⁵ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ¹³⁶ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ¹³⁷ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ¹³⁸ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ¹³⁹ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ¹⁴⁰ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[17:13]  ¹⁴¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁴² tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁴³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁴⁴ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ¹⁴⁵ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:17]  ¹⁴⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁴⁷ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁴⁸ sn See the note on synagogue in 6:9.

[17:17]  ¹⁴⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[18:19]  ¹⁵⁰ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ¹⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ¹⁵² tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ¹⁵³ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ¹⁵⁴ sn See the note on synagogue in 6:9.

[18:19]  ¹⁵⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:26]  ¹⁵⁶ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁵⁷ sn See the note on synagogue in 6:9.

[18:26]  ¹⁵⁸ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹⁵⁹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:22]  ¹⁶⁰ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ¹⁶¹ tn Grk “two of those who ministered to him.”

[19:22]  ¹⁶² sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ¹⁶³ 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.

[19:29]  ¹⁶⁴ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:29]  ¹⁶⁵ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ¹⁶⁶ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ¹⁶⁷ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ¹⁶⁸ tn Grk “to the theater with one accord.”

[20:1]  ¹⁶⁹ tn Or “exhorting.”

[20:1]  ¹⁷⁰ tn Or “and taking leave of them.”

[20:1]  ¹⁷¹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:20]  ¹⁷² tn Or “declaring.”

[20:20]  ¹⁷³ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁷⁴ tn Or “openly.”

[21:8]  ¹⁷⁵ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁷⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹⁷⁷ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁷⁸ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[22:19]  ¹⁷⁹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹⁸⁰ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[23:12]  ¹⁸¹ tn Grk “when it was day.”

[23:12]  ¹⁸² tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ¹⁸³ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ¹⁸⁴ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ¹⁸⁵ tn The word “anything” 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.

[23:14]  ¹⁸⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ¹⁸⁷ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ¹⁸⁸ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁸⁹ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹⁹⁰ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:16]  ¹⁹¹ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ¹⁹² tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ¹⁹³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[24:1]  ¹⁹⁴ sn Ananias was in office from a.d. 47-59.

[24:1]  ¹⁹⁵ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ¹⁹⁶ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ¹⁹⁷ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ¹⁹⁸ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:21]  ¹⁹⁹ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ²⁰⁰ tn Grk “one utterance.”

[24:21]  ²⁰¹ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ²⁰² sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[25:17]  ²⁰³ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ²⁰⁴ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²⁰⁵ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²⁰⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:21]  ²⁰⁷ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ²⁰⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:2]  ²⁰⁹ sn See the note on King Agrippa in 25:13.

[26:6]  ²¹⁰ 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]  ²¹¹ tn Or “forefathers”; Grk “fathers.”

[26:14]  ²¹² tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ²¹³ tn Grk “It is hard for you.”

[26:14]  ²¹⁴ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:23]  ²¹⁵ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ²¹⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ²¹⁷ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²¹⁸ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:24]  ²¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²²⁰ sn See the note on Porcius Festus in 24:27.

[26:24]  ²²¹ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:31]  ²²² tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ²²³ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[27:1]  ²²⁴ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ²²⁵ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ²²⁶ sn See the note on the word centurion in 10:1.

[27:1]  ²²⁷ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:13]  ²²⁸ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ²²⁹ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ²³⁰ tn Or “departed.”

[27:13]  ²³¹ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:28]  ²³² 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]  ²³³ 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]  ²³⁴ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ²³⁵ sn Here the depth was about 90 ft (27 m).

[27:40]  ²³⁶ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ²³⁷ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ²³⁸ tn Grk “bands”; possibly “ropes.”

[27:40]  ²³⁹ tn Or “rudders.”

[27:40]  ²⁴⁰ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ²⁴¹ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ²⁴² tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[27:43]  ²⁴³ sn See the note on the word centurion in 10:1.

[27:43]  ²⁴⁴ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ²⁴⁵ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[28:3]  ²⁴⁶ tn Or “sticks.”

[28:18]  ²⁴⁷ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ²⁴⁸ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ²⁴⁹ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²⁵⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  ²⁵¹ tn That is, objected to my release.

[28:19]  ²⁵² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ²⁵³ 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, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ²⁵⁴ tn Or “my own nation.”