Kisah Para Rasul 1:8-9

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.” 1:9 After ²  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 1:16

1:16 “Brothers, ³  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:19-20

1:19 This ⁵  became known to all who lived in Jerusalem, so that in their own language ⁶  they called that field ⁷  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁸  and let there be no one to live in it,’ ⁹  and ‘Let another take his position of responsibility.’ ¹⁰ 

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 3:21

3:21 This one ¹⁵  heaven must ¹⁶  receive until the time all things are restored, ¹⁷  which God declared ¹⁸  from times long ago ¹⁹  through his holy prophets.

Kisah Para Rasul 4:7

4:7 After ²⁰  making Peter and John ²¹  stand in their midst, they began to inquire, “By what power or by what name ²²  did you do this?”

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²³  to anyone in this name.”

Kisah Para Rasul 4:31

4:31 When ²⁴  they had prayed, the place where they were assembled together was shaken, ²⁵  and they were all filled with the Holy Spirit and began to speak ²⁶  the word of God ²⁷  courageously. ²⁸ 

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ²⁹  and teaching ³⁰  the people!”

Kisah Para Rasul 7:12

7:12 So when Jacob heard that there was grain ³¹  in Egypt, he sent our ancestors ³²  there ³³  the first time.

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 7:44

7:44 Our ancestors ³⁴  had the tabernacle ³⁵  of testimony in the wilderness, ³⁶  just as God ³⁷  who spoke to Moses ordered him ³⁸  to make it according to the design he had seen.

Kisah Para Rasul 7:48

7:48 Yet the Most High ³⁹  does not live in houses made by human hands, ⁴⁰  as the prophet says,

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ⁴¹  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 8:30

8:30 So Philip ran up ⁴²  to it ⁴³  and heard the man ⁴⁴  reading Isaiah the prophet. He ⁴⁵  asked him, ⁴⁶  “Do you understand what you’re reading?”

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁴⁷  he attempted to associate ⁴⁸  with the disciples, and they were all afraid of him, because they did not believe ⁴⁹  that he was a disciple.

Kisah Para Rasul 9:31

9:31 Then ⁵⁰  the church throughout Judea, Galilee, ⁵¹  and Samaria experienced ⁵²  peace and thus was strengthened. ⁵³  Living ⁵⁴  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁵⁵  increased in numbers.

Kisah Para Rasul 10:9

10:9 About noon ⁵⁶  the next day, while they were on their way and approaching ⁵⁷  the city, Peter went up on the roof ⁵⁸  to pray.

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ⁵⁹  and praise ⁶⁰  the word of the Lord, and all who had been appointed for eternal life ⁶¹  believed.

Kisah Para Rasul 14:13

14:13 The priest of the temple ⁶²  of Zeus, ⁶³  located just outside the city, brought bulls ⁶⁴  and garlands ⁶⁵  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁶⁶ 

Kisah Para Rasul 14:21

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ⁶⁷  to Iconium, ⁶⁸  and to Antioch. ⁶⁹ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁷⁰  all the things God ⁷¹  had done with them, and that he had opened a door ⁷²  of faith for the Gentiles.

Kisah Para Rasul 15:14

15:14 Simeon ⁷³  has explained ⁷⁴  how God first concerned himself ⁷⁵  to select ⁷⁶  from among the Gentiles ⁷⁷  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 ⁷⁸  you, upsetting ⁷⁹  your minds ⁸⁰  by what they said, ⁸¹ 

Kisah Para Rasul 16:23

16:23 After they had beaten them severely, ⁸²  they threw them into prison and commanded ⁸³  the jailer to guard them securely.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁸⁴  as he customarily did, and on three Sabbath days he addressed ⁸⁵  them from the scriptures,

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ⁸⁶  heard that Paul had also proclaimed the word of God ⁸⁷  in Berea, ⁸⁸  they came there too, inciting ⁸⁹  and disturbing ⁹⁰  the crowds.

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁹¹  Paul resolved ⁹²  to go to Jerusalem, ⁹³  passing through Macedonia ⁹⁴  and Achaia. ⁹⁵  He said, ⁹⁶  “After I have been there, I must also see Rome.” ⁹⁷ 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ⁹⁸  it was about ⁹⁹  Alexander because the Jews had pushed him to the front. ¹⁰⁰  Alexander, gesturing ¹⁰¹  with his hand, was wanting to make a defense ¹⁰²  before the public assembly. ¹⁰³ 

Kisah Para Rasul 20:3

20:3 where he stayed ¹⁰⁴  for three months. Because the Jews had made ¹⁰⁵  a plot ¹⁰⁶  against him as he was intending ¹⁰⁷  to sail ¹⁰⁸  for Syria, he decided ¹⁰⁹  to return through Macedonia. ¹¹⁰ 

Kisah Para Rasul 20:6

20:6 We ¹¹¹  sailed away from Philippi ¹¹²  after the days of Unleavened Bread, ¹¹³  and within five days ¹¹⁴  we came to the others ¹¹⁵  in Troas, ¹¹⁶  where we stayed for seven days.

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹¹⁷  the whole time I was with you, from the first day I set foot ¹¹⁸  in the province of Asia, ¹¹⁹ 

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ¹²⁰  came along with us too, and brought us to the house ¹²¹  of Mnason of Cyprus, a disciple from the earliest times, ¹²²  with whom we were to stay.

Kisah Para Rasul 22:28

22:28 The commanding officer ¹²³  answered, “I acquired this citizenship with a large sum of money.” ¹²⁴  “But I was even ¹²⁵  born a citizen,” ¹²⁶  Paul replied. ¹²⁷ 

Kisah Para Rasul 23:20

23:20 He replied, ¹²⁸  “The Jews have agreed to ask you to bring Paul down to the council ¹²⁹  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 23:27

23:27 This man was seized ¹³⁰  by the Jews and they were about to kill him, ¹³¹  when I came up ¹³²  with the detachment ¹³³  and rescued him, because I had learned that he was ¹³⁴  a Roman citizen. ¹³⁵ 

Kisah Para Rasul 24:6

24:6 He ¹³⁶  even tried to desecrate ¹³⁷  the temple, so we arrested ¹³⁸  him.

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ¹³⁹  they urged Festus ¹⁴⁰  to summon him to Jerusalem, planning an ambush ¹⁴¹  to kill him along the way.

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ¹⁴²  with him about their own religion ¹⁴³  and about a man named Jesus ¹⁴⁴  who was dead, whom Paul claimed ¹⁴⁵  to be alive.

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ¹⁴⁶  from my youth, spending my life from the beginning among my own people ¹⁴⁷  and in Jerusalem. ¹⁴⁸ 

Kisah Para Rasul 26:7

26:7 a promise ¹⁴⁹  that our twelve tribes hope to attain as they earnestly serve God ¹⁵⁰  night and day. Concerning this hope the Jews are accusing me, ¹⁵¹  Your Majesty! ¹⁵² 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ¹⁵³  “This man is not doing anything deserving ¹⁵⁴  death or imprisonment.”

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ¹⁵⁵  for your survival. ¹⁵⁶  For not one of you will lose a hair from his head.”

Kisah Para Rasul 28:7

28:7 Now in the region around that place ¹⁵⁷  were fields belonging to the chief official ¹⁵⁸  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.

Kisah Para Rasul 28:11

Paul Finally Reaches Rome

28:11 After three months we put out to sea ¹⁵⁹  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ¹⁶⁰  as its figurehead. ¹⁶¹ 

Kisah Para Rasul 28:13

28:13 From there we cast off ¹⁶²  and arrived at Rhegium, ¹⁶³  and after one day a south wind sprang up ¹⁶⁴  and on the second day we came to Puteoli. ¹⁶⁵ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹⁶⁶  with complete boldness ¹⁶⁷  and without restriction. ¹⁶⁸ 

[1:8]  ¹ tn Or “to the ends.”

[1:9]  ² 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.

[1:16]  ³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴ tn Grk “foretold by the mouth of.”

[1:19]  ⁵ tn Grk “And this.” 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.

[1:19]  ⁶ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁷ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁸ tn Or “uninhabited” or “empty.”

[1:20]  ⁹ sn A quotation from Ps 69:25.

[1:20]  ¹⁰ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[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.

[3:21]  ¹⁵ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹⁶ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ¹⁷ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

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

[3:21]  ¹⁸ tn Or “spoke.”

[3:21]  ¹⁹ tn Or “from all ages past.”

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

[4:7]  ²⁰ 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]  ²¹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²² 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?

[4:17]  ²³ tn Or “speak no longer.”

[4:31]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “speak God’s message.”

[4:31]  ²⁸ tn Or “with boldness.”

[5:25]  ²⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ³⁰ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[7:12]  ³¹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ³² tn Or “forefathers”; Grk “fathers.”

[7:12]  ³³ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:44]  ³⁴ tn Or “forefathers”; Grk “fathers.”

[7:44]  ³⁵ 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]  ³⁶ tn Or “desert.”

[7:44]  ³⁷ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ³⁸ 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]  ³⁹ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁴⁰ 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).

[8:9]  ⁴¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:30]  ⁴² tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁴³ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁴⁴ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁴⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁴⁶ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[9:26]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁴⁸ tn Or “join.”

[9:26]  ⁴⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:31]  ⁵⁰ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁵¹ tn Grk “and Galilee,” 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.

[9:31]  ⁵² tn Grk “had.”

[9:31]  ⁵³ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁵⁴ tn Grk “And living.” 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.

[9:31]  ⁵⁵ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[10:9]  ⁵⁶ tn Grk “about the sixth hour.”

[10:9]  ⁵⁷ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁵⁸ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:48]  ⁵⁹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁶⁰ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁶¹ sn Note the contrast to v. 46 in regard to eternal life.

[14:13]  ⁶² tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ⁶³ sn See the note on Zeus in the previous verse.

[14:13]  ⁶⁴ tn Or “oxen.”

[14:13]  ⁶⁵ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ⁶⁶ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:21]  ⁶⁷ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ⁶⁸ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁶⁹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:27]  ⁷⁰ tn Or “announced.”

[14:27]  ⁷¹ 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]  ⁷² sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:14]  ⁷³ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁷⁴ tn Or “reported,” “described.”

[15:14]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:24]  ⁷⁸ 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]  ⁷⁹ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁸⁰ tn Grk “souls.”

[15:24]  ⁸¹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:23]  ⁸² tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁸³ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[17:2]  ⁸⁴ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁸⁵ 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.

[17:13]  ⁸⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[19:21]  ⁹¹ tn Grk “all these things had been fulfilled.”

[19:21]  ⁹² tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁹⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁹⁵ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁹⁶ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁹⁷ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:33]  ⁹⁸ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁹⁹ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ¹⁰⁰ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ¹⁰¹ tn Or “motioning.”

[19:33]  ¹⁰² sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ¹⁰³ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[20:3]  ¹⁰⁴ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹⁰⁵ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹⁰⁶ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹⁰⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹⁰⁸ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹⁰⁹ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹¹⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[20:6]  ¹¹¹ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹¹² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹¹³ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹¹⁴ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹¹⁵ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ¹¹⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:18]  ¹¹⁷ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹¹⁸ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹¹⁹ tn Grk “Asia”; see the note on this word in v. 16.

[21:16]  ¹²⁰ 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.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ¹²¹ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ¹²² tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:28]  ¹²³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹²⁴ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ¹²⁵ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹²⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ¹²⁷ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[23:20]  ¹²⁸ tn Grk “He said.”

[23:20]  ¹²⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:27]  ¹³⁰ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ¹³¹ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹³² tn Or “approached.”

[23:27]  ¹³³ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ¹³⁴ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹³⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[24:6]  ¹³⁶ 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]  ¹³⁷ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹³⁸ 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.

[25:3]  ¹³⁹ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ¹⁴⁰ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ¹⁴¹ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:19]  ¹⁴² tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ¹⁴³ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁴⁴ tn Grk “a certain Jesus.”

[25:19]  ¹⁴⁵ tn Or “asserted.”

[26:4]  ¹⁴⁶ tn Grk “my manner of life.”

[26:4]  ¹⁴⁷ tn Or “nation.”

[26:4]  ¹⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:7]  ¹⁴⁹ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ¹⁵⁰ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ¹⁵¹ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ¹⁵² tn Grk “O King!”

[26:31]  ¹⁵³ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ¹⁵⁴ 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.

[27:34]  ¹⁵⁵ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ¹⁵⁶ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[28:7]  ¹⁵⁷ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ¹⁵⁸ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:11]  ¹⁵⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  ¹⁶⁰ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

[28:11]  ¹⁶¹ tn Or “as its emblem.”

[28:13]  ¹⁶² tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ¹⁶³ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ¹⁶⁴ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ¹⁶⁵ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:31]  ¹⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹⁶⁷ tn Or “openness.”

[28:31]  ¹⁶⁸ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.