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 1:18

1:18 (Now this man Judas ²  acquired a field with the reward of his unjust deed, ³  and falling headfirst ⁴  he burst open in the middle and all his intestines ⁵  gushed out.

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁶  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁷ 

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

Kisah Para Rasul 2:29

2:29 “Brothers, ⁸  I can speak confidently ⁹  to you about our forefather ¹⁰  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹¹  in the name of Jesus Christ ¹²  for ¹³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁴ 

Kisah Para Rasul 3:26

3:26 God raised up ¹⁵  his servant and sent him first to you, to bless you by turning ¹⁶  each one of you from your iniquities.” ¹⁷ 

Kisah Para Rasul 4:7

4:7 After ¹⁸  making Peter and John ¹⁹  stand in their midst, they began to inquire, “By what power or by what name ²⁰  did you do this?”

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²¹  to all who live in Jerusalem that a notable miraculous sign ²²  has come about through them, ²³  and we cannot deny it.

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ²⁴  “Whether it is right before God to obey ²⁵  you rather than God, you decide,

Kisah Para Rasul 4:31

4:31 When ²⁶  they had prayed, the place where they were assembled together was shaken, ²⁷  and they were all filled with the Holy Spirit and began to speak ²⁸  the word of God ²⁹  courageously. ³⁰ 

Kisah Para Rasul 5:15

5:15 Thus ³¹  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ³²  Then ³³  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 6:2

6:2 So the twelve ³⁴  called ³⁵  the whole group ³⁶  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ³⁷ 

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ³⁸  that Moses handed down to us.”

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 ³⁹  made him move ⁴⁰  to this country where you now live.

Kisah Para Rasul 7:19

7:19 This was the one who exploited ⁴¹  our people ⁴²  and was cruel to our ancestors, ⁴³  forcing them to abandon ⁴⁴  their infants so they would die. ⁴⁵ 

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ⁴⁶  in the land of Egypt, ⁴⁷  at ⁴⁸  the Red Sea, and in the wilderness ⁴⁹  for forty years.

Kisah Para Rasul 8:33

8:33 In humiliation ⁵⁰  justice was taken from him. ⁵¹ 

Who can describe his posterity? ⁵² 

For his life was taken away ⁵³  from the earth.” ⁵⁴ 

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ⁵⁵  at Azotus, ⁵⁶  and as he passed through the area, ⁵⁷  he proclaimed the good news ⁵⁸  to all the towns ⁵⁹  until he came to Caesarea. ⁶⁰ 

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁶¹  that everyone who believes in him receives forgiveness of sins ⁶²  through his name.”

Kisah Para Rasul 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

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 ⁶³  them ⁶⁴  that Peter was standing at the gate.

Kisah Para Rasul 12:19

12:19 When Herod ⁶⁵  had searched ⁶⁶  for him and did not find him, he questioned ⁶⁷  the guards and commanded that they be led away to execution. ⁶⁸  Then ⁶⁹  Herod ⁷⁰  went down from Judea to Caesarea ⁷¹  and stayed there.

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 13:15

13:15 After the reading from the law and the prophets, ⁷⁴  the leaders of the synagogue ⁷⁵  sent them a message, ⁷⁶  saying, “Brothers, ⁷⁷  if you have any message ⁷⁸  of exhortation ⁷⁹  for the people, speak it.” ⁸⁰ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁸¹  him, ⁸²  and they fulfilled the sayings ⁸³  of the prophets that are read every Sabbath by condemning ⁸⁴  him. ⁸⁵ 

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ⁸⁶  were going out, ⁸⁷  the people ⁸⁸  were urging ⁸⁹  them to speak about these things ⁹⁰  on the next Sabbath.

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁹¹  in the Lycaonian language, ⁹²  “The gods have come down to us in human form!” ⁹³ 

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ⁹⁴  into the city. On ⁹⁵  the next day he left with Barnabas for Derbe. ⁹⁶ 

Kisah Para Rasul 15:14

15:14 Simeon ⁹⁷  has explained ⁹⁸  how God first concerned himself ⁹⁹  to select ¹⁰⁰  from among the Gentiles ¹⁰¹  a people for his name.

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 ¹⁰²  you, upsetting ¹⁰³  your minds ¹⁰⁴  by what they said, ¹⁰⁵ 

Kisah Para Rasul 16:19

16:19 But when her owners ¹⁰⁶  saw their hope of profit ¹⁰⁷  was gone, they seized ¹⁰⁸  Paul and Silas and dragged ¹⁰⁹  them into the marketplace before the authorities.

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ¹¹⁰  against them, and the magistrates tore the clothes ¹¹¹  off Paul and Silas ¹¹²  and ordered them to be beaten with rods. ¹¹³ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹¹⁴  as he customarily did, and on three Sabbath days he addressed ¹¹⁵  them from the scriptures,

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ¹¹⁶  and joined Paul and Silas, along with a large group ¹¹⁷  of God-fearing Greeks ¹¹⁸  and quite a few ¹¹⁹  prominent women.

Kisah Para Rasul 17:7

17:7 and ¹²⁰  Jason has welcomed them as guests! They ¹²¹  are all acting against Caesar’s ¹²²  decrees, saying there is another king named ¹²³  Jesus!” ¹²⁴ 

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹²⁵  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹²⁶ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹²⁷  because he himself gives life and breath and everything to everyone. ¹²⁸ 

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ¹²⁹  for him and find him, ¹³⁰  though he is ¹³¹  not far from each one of us.

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ¹³²  is like gold or silver or stone, an image ¹³³  made by human ¹³⁴  skill ¹³⁵  and imagination. ¹³⁶ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ¹³⁷  about words and names and your own law, settle ¹³⁸  it yourselves. I will not be ¹³⁹  a judge of these things!”

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁴⁰  and began to beat ¹⁴¹  him in front of the judgment seat. ¹⁴²  Yet none of these things were of any concern ¹⁴³  to Gallio.

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁴⁴  Apollos was in Corinth, ¹⁴⁵  Paul went through the inland ¹⁴⁶  regions ¹⁴⁷  and came to Ephesus. ¹⁴⁸  He ¹⁴⁹  found some disciples there ¹⁵⁰ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁵¹  were brought ¹⁵²  to the sick, their diseases left them and the evil spirits went out of them. ¹⁵³ 

Kisah Para Rasul 22:6

22:6 As ¹⁵⁴  I was en route and near Damascus, ¹⁵⁵  about noon a very bright ¹⁵⁶  light from heaven ¹⁵⁷  suddenly flashed ¹⁵⁸  around me.

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ¹⁵⁹  was listening to him until he said this. ¹⁶⁰  Then ¹⁶¹  they raised their voices and shouted, ¹⁶²  “Away with this man ¹⁶³  from the earth! For he should not be allowed to live!” ¹⁶⁴ 

Kisah Para Rasul 24:5-6

24:5 For we have found ¹⁶⁵  this man to be a troublemaker, ¹⁶⁶  one who stirs up riots ¹⁶⁷  among all the Jews throughout the world, and a ringleader ¹⁶⁸  of the sect of the Nazarenes. ¹⁶⁹  24:6 He ¹⁷⁰  even tried to desecrate ¹⁷¹  the temple, so we arrested ¹⁷²  him.

Kisah Para Rasul 24:8

24:8 When you examine ¹⁷³  him yourself, you will be able to learn from him ¹⁷⁴  about all these things we are accusing him of doing.” ¹⁷⁵ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ¹⁷⁶  to guard Paul, ¹⁷⁷  but to let him have some freedom, ¹⁷⁸  and not to prevent any of his friends ¹⁷⁹  from meeting his needs. ¹⁸⁰ 

Kisah Para Rasul 25:9

25:9 But Festus, ¹⁸¹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹⁸²  before me there on these charges?” ¹⁸³ 

Kisah Para Rasul 26:23

26:23 that ¹⁸⁴  the Christ ¹⁸⁵  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁸⁶  and to the Gentiles.” ¹⁸⁷ 

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ¹⁸⁸  a bay ¹⁸⁹  with a beach, ¹⁹⁰  where they decided to run the ship aground if they could.

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ¹⁹¹  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ¹⁹²  of the waves.

[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.

[1:18]  ² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁵ tn Or “all his bowels.”

[1:24]  ⁶ tn Grk “And praying, they 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) has not been translated here.

[2:25]  ⁷ tn Or “always before me.”

[2:29]  ⁸ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁹ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹⁰ tn Or “about our noted ancestor,” “about the patriarch.”

[2:38]  ¹¹ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ¹³ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[3:26]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:7]  ¹⁸ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²⁰ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:16]  ²¹ tn Or “evident.”

[4:16]  ²² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²³ tn Or “has been done by them.”

[4:19]  ²⁴ tn Grk “answered and said to them.”

[4:19]  ²⁵ 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).

[4:31]  ²⁶ 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.

[4:31]  ²⁷ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²⁸ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ²⁹ tn Or “speak God’s message.”

[4:31]  ³⁰ tn Or “with boldness.”

[5:15]  ³¹ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:40]  ³² 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]  ³³ 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.

[6:2]  ³⁴ sn The twelve refers to the twelve apostles.

[6:2]  ³⁵ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ³⁶ tn Or “the multitude.”

[6:2]  ³⁷ tn Grk “to serve tables.”

[6:14]  ³⁸ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[7:4]  ³⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁴⁰ 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.

[7:19]  ⁴¹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁴² tn Or “race.”

[7:19]  ⁴³ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁴⁴ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁴⁵ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:36]  ⁴⁶ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁴⁷ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁴⁸ tn Grk “and at,” 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.

[7:36]  ⁴⁹ tn Or “desert.”

[8:33]  ⁵⁰ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁵¹ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁵² tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁵³ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁵⁴ sn A quotation from Isa 53:7-8.

[8:40]  ⁵⁵ tn Or “appeared.”

[8:40]  ⁵⁶ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁵⁷ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁵⁸ tn Or “he preached the gospel.”

[8:40]  ⁵⁹ tn Or “cities.”

[8:40]  ⁶⁰ 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.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:43]  ⁶¹ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁶² sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[12:14]  ⁶³ tn Or “informed.”

[12:14]  ⁶⁴ 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.

[12:19]  ⁶⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ⁶⁶ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ⁶⁷ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ⁶⁸ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁶⁹ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁷⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ⁷¹ 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.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[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.

[13:15]  ⁷⁴ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁷⁵ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁷⁶ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁷⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁷⁸ tn Or “word.”

[13:15]  ⁷⁹ tn Or “encouragement.”

[13:15]  ⁸⁰ tn Or “give it.”

[13:27]  ⁸¹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁸² tn Grk “this one.”

[13:27]  ⁸³ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

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

[13:27]  ⁸⁴ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁸⁵ 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.

[13:42]  ⁸⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁸⁷ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁸⁸ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁸⁹ tn Or “begging,” “inviting.”

[13:42]  ⁹⁰ tn Or “matters.”

[14:11]  ⁹¹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁹² tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁹³ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:20]  ⁹⁴ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁹⁵ tn Grk “And on.” 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.

[14:20]  ⁹⁶ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[15:14]  ⁹⁷ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁹⁸ tn Or “reported,” “described.”

[15:14]  ⁹⁹ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ¹⁰⁰ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ¹⁰¹ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:24]  ¹⁰² 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]  ¹⁰³ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁰⁴ tn Grk “souls.”

[15:24]  ¹⁰⁵ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:19]  ¹⁰⁶ tn Or “masters.”

[16:19]  ¹⁰⁷ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ¹⁰⁸ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ¹⁰⁹ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:22]  ¹¹⁰ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹¹¹ 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]  ¹¹² tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹¹³ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[17:2]  ¹¹⁴ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹¹⁵ 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 17:2. 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.

[17:4]  ¹¹⁶ tn Or “convinced.”

[17:4]  ¹¹⁷ tn Or “a large crowd.”

[17:4]  ¹¹⁸ tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹¹⁹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:7]  ¹²⁰ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹²¹ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹²² tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹²³ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹²⁴ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:15]  ¹²⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹²⁶ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:25]  ¹²⁷ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹²⁸ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:27]  ¹²⁹ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹³⁰ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹³¹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:29]  ¹³² tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ¹³³ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ¹³⁴ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ¹³⁵ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ¹³⁶ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[18:15]  ¹³⁷ tn Or “dispute.”

[18:15]  ¹³⁸ tn Grk “see to it” (an idiom).

[18:15]  ¹³⁹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:17]  ¹⁴⁰ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁴¹ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹⁴² sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁴³ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[19:1]  ¹⁴⁴ tn Grk “It happened that while.” 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.

[19:1]  ¹⁴⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁴⁶ tn Or “interior.”

[19:1]  ¹⁴⁷ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁴⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁴⁹ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹⁵⁰ tn The word “there” is not in the Greek text but is implied.

[19:12]  ¹⁵¹ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁵² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹⁵³ tn The words “of them” are not in the Greek text, but are implied.

[22:6]  ¹⁵⁴ tn Grk “It happened that as.” 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.

[22:6]  ¹⁵⁵ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹⁵⁶ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹⁵⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁵⁸ tn Or “shone.”

[22:22]  ¹⁵⁹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁶⁰ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹⁶¹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁶² tn Grk “and said.”

[22:22]  ¹⁶³ tn Grk “this one.”

[22:22]  ¹⁶⁴ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[24:5]  ¹⁶⁵ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ¹⁶⁶ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ¹⁶⁷ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ¹⁶⁸ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ¹⁶⁹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ¹⁷⁰ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ¹⁷¹ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹⁷² tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:8]  ¹⁷³ tn Or “question.”

[24:8]  ¹⁷⁴ tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ¹⁷⁵ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:23]  ¹⁷⁶ sn See the note on the word centurion in 10:1.

[24:23]  ¹⁷⁷ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ¹⁷⁸ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ¹⁷⁹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹⁸⁰ tn Grk “from serving him.”

[25:9]  ¹⁸¹ sn See the note on Porcius Festus in 24:27.

[25:9]  ¹⁸² tn Or “stand trial.”

[25:9]  ¹⁸³ tn Grk “concerning these things.”

[26:23]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁸⁷ 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.

[27:39]  ¹⁸⁸ tn Or “observed,” “saw.”

[27:39]  ¹⁸⁹ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ¹⁹⁰ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:41]  ¹⁹¹ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ¹⁹² tn Or “violence” (BDAG 175 s.v. βία a).