Kisah Para Rasul 1:8

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.”

Kisah Para Rasul 2:20

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ²  day of the Lord comes.

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ³  at my right hand

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁴  went to their fellow believers ⁵  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ⁶  their threats, and grant ⁷  to your servants ⁸  to speak your message ⁹  with great courage, ¹⁰ 

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹¹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹²  the land?

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹³  and wonders came about among the people through the hands of the apostles. By ¹⁴  common consent ¹⁵  they were all meeting together in Solomon’s Portico. ¹⁶ 

Kisah Para Rasul 5:15

5:15 Thus ¹⁷  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 5:32

5:32 And we are witnesses of these events, ¹⁸  and so is the Holy Spirit whom God has given to those who obey ¹⁹  him.”

Kisah Para Rasul 5:35

5:35 Then he said to the council, ²⁰  “Men of Israel, ²¹  pay close attention to ²²  what you are about to do to these men.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ²³  Then ²⁴  they ordered them not to speak in the name of Jesus and released them.

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 ²⁵  made him move ²⁶  to this country where you now live.

Kisah Para Rasul 7:16

7:16 and their bones ²⁷  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ²⁸  from the sons of Hamor in Shechem.

Kisah Para Rasul 7:19

7:19 This was the one who exploited ²⁹  our people ³⁰  and was cruel to our ancestors, ³¹  forcing them to abandon ³²  their infants so they would die. ³³ 

Kisah Para Rasul 7:30

7:30 “After ³⁴  forty years had passed, an angel appeared to him in the desert ³⁵  of Mount Sinai, in the flame of a burning bush. ³⁶ 

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ³⁷  in the land of Egypt, ³⁸  at ³⁹  the Red Sea, and in the wilderness ⁴⁰  for forty years.

Kisah Para Rasul 7:44

7:44 Our ancestors ⁴¹  had the tabernacle ⁴²  of testimony in the wilderness, ⁴³  just as God ⁴⁴  who spoke to Moses ordered him ⁴⁵  to make it according to the design he had seen.

Kisah Para Rasul 7:58

7:58 When ⁴⁶  they had driven him out of the city, they began to stone him, ⁴⁷  and the witnesses laid their cloaks ⁴⁸  at the feet of a young man named Saul.

Kisah Para Rasul 8:33

8:33 In humiliation ⁴⁹  justice was taken from him. ⁵⁰ 

Who can describe his posterity? ⁵¹ 

For his life was taken away ⁵²  from the earth.” ⁵³ 

Kisah Para Rasul 9:34

9:34 Peter ⁵⁴  said to him, “Aeneas, Jesus the Christ ⁵⁵  heals you. Get up and make your own bed!” ⁵⁶  And immediately he got up.

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ⁵⁷  replied, ⁵⁸  “What is it, Lord?” The angel ⁵⁹  said to him, “Your prayers and your acts of charity ⁶⁰  have gone up as a memorial ⁶¹  before God.

Kisah Para Rasul 10:9

10:9 About noon ⁶²  the next day, while they were on their way and approaching ⁶³  the city, Peter went up on the roof ⁶⁴  to pray.

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ⁶⁵  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁶⁶  and approached ⁶⁷  the gate.

Kisah Para Rasul 10:24

10:24 The following day ⁶⁸  he entered Caesarea. ⁶⁹  Now Cornelius was waiting anxiously ⁷⁰  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁷¹  that everyone who believes in him receives forgiveness of sins ⁷²  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 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ⁷³  of soldiers to guard him. Herod ⁷⁴  planned ⁷⁵  to bring him out for public trial ⁷⁶  after the Passover.

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁷⁷  But she kept insisting that it was Peter, ⁷⁸  and they kept saying, ⁷⁹  “It is his angel!” ⁸⁰ 

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 ⁸¹  forty years.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁸²  him, ⁸³  and they fulfilled the sayings ⁸⁴  of the prophets that are read every Sabbath by condemning ⁸⁵  him. ⁸⁶ 

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁸⁷  in the Lycaonian language, ⁸⁸  “The gods have come down to us in human form!” ⁸⁹ 

Kisah Para Rasul 14:14

14:14 But when the apostles ⁹⁰  Barnabas and Paul heard about ⁹¹  it, they tore ⁹²  their clothes and rushed out ⁹³  into the crowd, shouting, ⁹⁴ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁹⁵  the souls of the disciples and encouraged them to continue ⁹⁶  in the faith, saying, “We must enter the kingdom ⁹⁷  of God through many persecutions.” ⁹⁸ 

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ⁹⁹  who had believed stood up and said, “It is necessary ¹⁰⁰  to circumcise the Gentiles ¹⁰¹  and to order them to observe ¹⁰²  the law of Moses.”

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ¹⁰³  by placing on the neck of the disciples a yoke ¹⁰⁴  that neither our ancestors ¹⁰⁵  nor we have been able to bear?

Kisah Para Rasul 15:14

15:14 Simeon ¹⁰⁶  has explained ¹⁰⁷  how God first concerned himself ¹⁰⁸  to select ¹⁰⁹  from among the Gentiles ¹¹⁰  a people for his name.

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ¹¹¹  not to place any greater burden on you than these necessary rules: ¹¹² 

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹¹³  that they should not take along this one who had left them in Pamphylia ¹¹⁴  and had not accompanied them in the work.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ¹¹⁵  to accompany him, and he took ¹¹⁶  him and circumcised ¹¹⁷  him because of the Jews who were in those places, ¹¹⁸  for they all knew that his father was Greek. ¹¹⁹ 

Kisah Para Rasul 16:10

16:10 After Paul ¹²⁰  saw the vision, we attempted ¹²¹  immediately to go over to Macedonia, ¹²²  concluding that God had called ¹²³  us to proclaim the good news to them.

Kisah Para Rasul 16:19

16:19 But when her owners ¹²⁴  saw their hope of profit ¹²⁵  was gone, they seized ¹²⁶  Paul and Silas and dragged ¹²⁷  them into the marketplace before the authorities.

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ¹²⁸  against them, and the magistrates tore the clothes ¹²⁹  off Paul and Silas ¹³⁰  and ordered them to be beaten with rods. ¹³¹ 

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ¹³²  and fastened their feet in the stocks. ¹³³ 

Kisah Para Rasul 16:26-27

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹³⁴  of all the prisoners came loose. 16:27 When the jailer woke up ¹³⁵  and saw the doors of the prison standing open, ¹³⁶  he drew his sword and was about to kill himself, ¹³⁷  because he assumed ¹³⁸  the prisoners had escaped.

Kisah Para Rasul 16:33-34

16:33 At ¹³⁹  that hour of the night he took them ¹⁴⁰  and washed their wounds; ¹⁴¹  then ¹⁴²  he and all his family ¹⁴³  were baptized right away. ¹⁴⁴  16:34 The jailer ¹⁴⁵  brought them into his house and set food ¹⁴⁶  before them, and he rejoiced greatly ¹⁴⁷  that he had come to believe ¹⁴⁸  in God, together with his entire household. ¹⁴⁹ 

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹⁵⁰  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹⁵¹ 

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹⁵²  in nothing else than telling ¹⁵³  or listening to something new.) ¹⁵⁴ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ¹⁵⁵  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁵⁶ 

Kisah Para Rasul 18:7

18:7 Then Paul ¹⁵⁷  left ¹⁵⁸  the synagogue ¹⁵⁹  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹⁶⁰  whose house was next door to the synagogue.

Kisah Para Rasul 19:6

19:6 and when Paul placed ¹⁶¹  his hands on them, the Holy Spirit came ¹⁶²  upon them, and they began to speak ¹⁶³  in tongues and to prophesy. ¹⁶⁴ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁶⁵  entered ¹⁶⁶  the synagogue ¹⁶⁷  and spoke out fearlessly ¹⁶⁸  for three months, addressing ¹⁶⁹  and convincing ¹⁷⁰  them about the kingdom of God. ¹⁷¹ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁷²  both Jews and Greeks, heard the word of the Lord. ¹⁷³ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁷⁴  were brought ¹⁷⁵  to the sick, their diseases left them and the evil spirits went out of them. ¹⁷⁶ 

Kisah Para Rasul 19:24-25

19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁷⁷  of Artemis, ¹⁷⁸  brought a great deal ¹⁷⁹  of business ¹⁸⁰  to the craftsmen. 19:25 He gathered ¹⁸¹  these ¹⁸²  together, along with the workmen in similar trades, ¹⁸³  and said, “Men, you know that our prosperity ¹⁸⁴  comes from this business.

Kisah Para Rasul 19:34

19:34 But when they recognized ¹⁸⁵  that he was a Jew, they all shouted in unison, ¹⁸⁶  “Great is Artemis ¹⁸⁷  of the Ephesians!” for about two hours. ¹⁸⁸ 

Kisah Para Rasul 20:3

20:3 where he stayed ¹⁸⁹  for three months. Because the Jews had made ¹⁹⁰  a plot ¹⁹¹  against him as he was intending ¹⁹²  to sail ¹⁹³  for Syria, he decided ¹⁹⁴  to return through Macedonia. ¹⁹⁵ 

Kisah Para Rasul 20:6-7

20:6 We ¹⁹⁶  sailed away from Philippi ¹⁹⁷  after the days of Unleavened Bread, ¹⁹⁸  and within five days ¹⁹⁹  we came to the others ²⁰⁰  in Troas, ²⁰¹  where we stayed for seven days. 20:7 On the first day ²⁰²  of the week, when we met ²⁰³  to break bread, Paul began to speak ²⁰⁴  to the people, and because he intended ²⁰⁵  to leave the next day, he extended ²⁰⁶  his message until midnight.

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ²⁰⁷  to the ship and put out to sea ²⁰⁸  for Assos, ²⁰⁹  intending ²¹⁰  to take Paul aboard there, for he had arranged it this way. ²¹¹  He ²¹²  himself was intending ²¹³  to go there by land. ²¹⁴ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ²¹⁵  and arrived at Ptolemais, ²¹⁶  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 21:19

21:19 When Paul ²¹⁷  had greeted them, he began to explain ²¹⁸  in detail ²¹⁹  what God ²²⁰  had done among the Gentiles through his ministry.

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ²²¹  they assumed Paul had brought him into the inner temple courts.) ²²² 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ²²³  was listening to him until he said this. ²²⁴  Then ²²⁵  they raised their voices and shouted, ²²⁶  “Away with this man ²²⁷  from the earth! For he should not be allowed to live!” ²²⁸ 

Kisah Para Rasul 23:14

23:14 They ²²⁹  went ²³⁰  to the chief priests ²³¹  and the elders and said, “We have bound ourselves with a solemn oath ²³²  not to partake ²³³  of anything until we have killed Paul.

Kisah Para Rasul 23:29

23:29 I found he ²³⁴  was accused with reference to controversial questions ²³⁵  about their law, but no charge against him deserved death or imprisonment. ²³⁶ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ²³⁷  came down with some elders and an attorney ²³⁸  named ²³⁹  Tertullus, and they ²⁴⁰  brought formal charges ²⁴¹  against Paul to the governor.

Kisah Para Rasul 24:23

24:23 He ordered the centurion ²⁴²  to guard Paul, ²⁴³  but to let him have some freedom, ²⁴⁴  and not to prevent any of his friends ²⁴⁵  from meeting his needs. ²⁴⁶ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ²⁴⁷  Festus ²⁴⁸  replied, “You have appealed to Caesar; ²⁴⁹  to Caesar ²⁵⁰  you will go!” ²⁵¹ 

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ²⁵²  with him about their own religion ²⁵³  and about a man named Jesus ²⁵⁴  who was dead, whom Paul claimed ²⁵⁵  to be alive.

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ²⁵⁶  and Bernice came with great pomp ²⁵⁷  and entered the audience hall, ²⁵⁸  along with the senior military officers ²⁵⁹  and the prominent men of the city. When Festus ²⁶⁰  gave the order, ²⁶¹  Paul was brought in.

Kisah Para Rasul 26:24

26:24 As Paul ²⁶²  was saying these things in his defense, Festus ²⁶³  exclaimed loudly, “You have lost your mind, ²⁶⁴  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ²⁶⁵  because the fast ²⁶⁶  was already over, ²⁶⁷  Paul advised them, ²⁶⁸ 

Kisah Para Rasul 27:17

27:17 After the crew ²⁶⁹  had hoisted it aboard, ²⁷⁰  they used supports ²⁷¹  to undergird the ship. Fearing they would run aground ²⁷²  on the Syrtis, ²⁷³  they lowered the sea anchor, ²⁷⁴  thus letting themselves be driven along.

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ²⁷⁵  storm continued to batter us, ²⁷⁶  we finally abandoned all hope of being saved. ²⁷⁷ 

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ²⁷⁸  across the Adriatic Sea, ²⁷⁹  about midnight the sailors suspected they were approaching some land. ²⁸⁰ 

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ²⁸¹  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ²⁸²  and have gone ²⁸³  without food; you have eaten nothing. ²⁸⁴ 

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ²⁸⁵  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ²⁸⁶  of the waves.

Kisah Para Rasul 27:43-44

27:43 But the centurion, ²⁸⁷  wanting to save Paul’s life, ²⁸⁸  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ²⁸⁹  27:44 and the rest were to follow, ²⁹⁰  some on planks ²⁹¹  and some on pieces of the ship. ²⁹²  And in this way ²⁹³  all were brought safely to land.

Kisah Para Rasul 28:2

28:2 The local inhabitants ²⁹⁴  showed us extraordinary ²⁹⁵  kindness, for they built a fire and welcomed us all because it had started to rain ²⁹⁶  and was cold.

Kisah Para Rasul 28:8

28:8 The father ²⁹⁷  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ²⁹⁸  and after praying, placed ²⁹⁹  his hands on him and healed ³⁰⁰  him.

Kisah Para Rasul 28:21

28:21 They replied, ³⁰¹  “We have received no letters from Judea about you, nor have any of the brothers come from there ³⁰²  and reported or said anything bad about you.

[1:8]  ¹ tn Or “to the ends.”

[2:20]  ² tn Or “and wonderful.”

[2:34]  ³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[4:23]  ⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:29]  ⁶ tn Or “Lord, take notice of.”

[4:29]  ⁷ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁸ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁹ tn Grk “word.”

[4:29]  ¹⁰ tn Or “with all boldness.”

[5:3]  ¹¹ 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]  ¹² 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.

[5:12]  ¹³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹⁴ tn Grk “And by.” 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.

[5:12]  ¹⁵ tn Or “With one mind.”

[5:12]  ¹⁶ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:15]  ¹⁷ 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.

[5:32]  ¹⁸ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹⁹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:35]  ²⁰ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ²¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ²² tn Or “men, be careful.”

[5:40]  ²³ 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]  ²⁴ 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.

[7:4]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ²⁶ 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.

[7:16]  ²⁷ tn “and they.”

[7:16]  ²⁸ sn See Gen 49:29-32.

[7:19]  ²⁹ 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]  ³⁰ tn Or “race.”

[7:19]  ³¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ³² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ³³ 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).

[7:30]  ³⁴ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ³⁵ tn Or “wilderness.”

[7:30]  ³⁶ sn An allusion to Exod 3:2.

[7:36]  ³⁷ 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]  ³⁸ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ³⁹ 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]  ⁴⁰ tn Or “desert.”

[7:44]  ⁴¹ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁴² 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]  ⁴³ tn Or “desert.”

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

[7:44]  ⁴⁵ 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.

[7:58]  ⁴⁶ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁴⁷ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ⁴⁸ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[8:33]  ⁴⁹ 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]  ⁵⁰ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁵¹ 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]  ⁵² 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]  ⁵³ sn A quotation from Isa 53:7-8.

[9:34]  ⁵⁴ tn Grk “And Peter.” 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.

[9:34]  ⁵⁵ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ⁵⁶ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[10:4]  ⁵⁷ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁵⁸ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁵⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁶⁰ tn Or “your gifts to the needy.”

[10:4]  ⁶¹ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:9]  ⁶² tn Grk “about the sixth hour.”

[10:9]  ⁶³ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁶⁴ 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.

[10:17]  ⁶⁵ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁶⁶ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁶⁷ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[10:24]  ⁶⁸ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁶⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ⁷⁰ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:43]  ⁷¹ 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]  ⁷² 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.

[12:4]  ⁷³ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁷⁴ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁷⁵ tn Or “intended”; Grk “wanted.”

[12:4]  ⁷⁶ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:15]  ⁷⁷ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁷⁸ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁷⁹ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁸⁰ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[13:21]  ⁸¹ 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).

[13:27]  ⁸² 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]  ⁸³ tn Grk “this one.”

[13:27]  ⁸⁴ 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]  ⁸⁵ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁸⁶ 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.

[14:11]  ⁸⁷ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁸⁸ 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]  ⁸⁹ 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.

[14:14]  ⁹⁰ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁹¹ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁹² tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁹³ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁹⁴ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:22]  ⁹⁵ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁹⁶ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁹⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁹⁸ tn Or “sufferings.”

[15:5]  ⁹⁹ sn See the note on Pharisee in 5:34.

[15:5]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹⁰² tn Or “keep.”

[15:10]  ¹⁰³ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁰⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁰⁵ tn Or “forefathers”; Grk “fathers.”

[15:14]  ¹⁰⁶ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ¹⁰⁷ tn Or “reported,” “described.”

[15:14]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:28]  ¹¹¹ 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]  ¹¹² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:38]  ¹¹³ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹¹⁴ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:3]  ¹¹⁵ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn Or “who lived in the area.”

[16:3]  ¹¹⁹ 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.

[16:10]  ¹²⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹²¹ tn Grk “sought.”

[16:10]  ¹²² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹²³ tn Or “summoned.”

[16:19]  ¹²⁴ tn Or “masters.”

[16:19]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:22]  ¹²⁸ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹²⁹ 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]  ¹³⁰ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹³¹ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:24]  ¹³² tn Or “prison.”

[16:24]  ¹³³ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:26]  ¹³⁴ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:27]  ¹³⁵ 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]  ¹³⁶ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹³⁷ 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]  ¹³⁸ tn Or “thought.”

[16:33]  ¹³⁹ tn Grk “And at.” 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.

[16:33]  ¹⁴⁰ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁴¹ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁴² tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁴³ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁴⁴ tn Or “immediately.”

[16:34]  ¹⁴⁵ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁴⁶ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁴⁷ tn Or “he was overjoyed.”

[16:34]  ¹⁴⁸ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁴⁹ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[17:15]  ¹⁵⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹⁵¹ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:21]  ¹⁵² tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹⁵³ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹⁵⁴ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:28]  ¹⁵⁵ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁵⁶ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[18:7]  ¹⁵⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ¹⁵⁸ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ¹⁵⁹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹⁶⁰ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) 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.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[19:6]  ¹⁶¹ tn Or “laid.”

[19:6]  ¹⁶² sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ¹⁶³ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹⁶⁴ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:8]  ¹⁶⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁶⁶ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹⁶⁷ sn See the note on synagogue in 6:9.

[19:8]  ¹⁶⁸ tn Or “boldly.”

[19:8]  ¹⁶⁹ 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 19:8. 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.

[19:8]  ¹⁷⁰ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁷¹ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:10]  ¹⁷² 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ¹⁷³ 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 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 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.

[19:12]  ¹⁷⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁷⁵ 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]  ¹⁷⁶ tn The words “of them” are not in the Greek text, but are implied.

[19:24]  ¹⁷⁷ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹⁷⁸ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ¹⁷⁹ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹⁸⁰ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ¹⁸¹ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁸² tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹⁸³ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹⁸⁴ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:34]  ¹⁸⁵ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ¹⁸⁶ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ¹⁸⁷ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ¹⁸⁸ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[20:3]  ¹⁸⁹ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹⁹⁰ 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]  ¹⁹¹ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹⁹² 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]  ¹⁹³ 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]  ¹⁹⁴ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹⁹⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[20:6]  ¹⁹⁶ 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]  ¹⁹⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹⁹⁸ 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]  ¹⁹⁹ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ²⁰⁰ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ²⁰¹ 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).

[20:7]  ²⁰² sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²⁰³ tn Or “assembled.”

[20:7]  ²⁰⁴ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ²⁰⁵ 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.”

[20:7]  ²⁰⁶ tn Or “prolonged.”

[20:13]  ²⁰⁷ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ²⁰⁸ 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.”

[20:13]  ²⁰⁹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ²¹⁰ 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.”

[20:13]  ²¹¹ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ²¹² tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ²¹³ 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.”

[20:13]  ²¹⁴ tn Or “there on foot.”

[21:7]  ²¹⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²¹⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:19]  ²¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ²¹⁸ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ²¹⁹ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ²²⁰ sn Note how Paul credited God with the success of his ministry.

[21:29]  ²²¹ tn Grk “whom.”

[21:29]  ²²² tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[22:22]  ²²³ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ²²⁴ 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]  ²²⁵ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ²²⁶ tn Grk “and said.”

[22:22]  ²²⁷ tn Grk “this one.”

[22:22]  ²²⁸ 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.”

[23:14]  ²²⁹ 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]  ²³⁰ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²³¹ 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]  ²³² 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]  ²³³ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:29]  ²³⁴ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ²³⁵ tn 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. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ²³⁶ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[24:1]  ²³⁷ sn Ananias was in office from a.d. 47-59.

[24:1]  ²³⁸ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ²³⁹ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ²⁴⁰ 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]  ²⁴¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:23]  ²⁴² sn See the note on the word centurion in 10:1.

[24:23]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ²⁴⁶ tn Grk “from serving him.”

[25:12]  ²⁴⁷ tn That is, with his advisers.

[25:12]  ²⁴⁸ sn See the note on Porcius Festus in 24:27.

[25:12]  ²⁴⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²⁵⁰ tn Or “to the emperor.”

[25:12]  ²⁵¹ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:19]  ²⁵² 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]  ²⁵³ 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]  ²⁵⁴ tn Grk “a certain Jesus.”

[25:19]  ²⁵⁵ tn Or “asserted.”

[25:23]  ²⁵⁶ sn See the note on King Agrippa in 25:13.

[25:23]  ²⁵⁷ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ²⁵⁸ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ²⁵⁹ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ²⁶⁰ sn See the note on Porcius Festus in 24:27.

[25:23]  ²⁶¹ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[26:24]  ²⁶² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²⁶³ sn See the note on Porcius Festus in 24:27.

[26:24]  ²⁶⁴ 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.

[27:9]  ²⁶⁵ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²⁶⁶ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²⁶⁷ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²⁶⁸ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:17]  ²⁶⁹ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ²⁷⁰ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ²⁷¹ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ²⁷² tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ²⁷³ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ²⁷⁴ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:20]  ²⁷⁵ tn Grk “no small storm” = a very great storm.

[27:20]  ²⁷⁶ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ²⁷⁷ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:27]  ²⁷⁸ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ²⁷⁹ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ²⁸⁰ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:33]  ²⁸¹ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ²⁸² tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ²⁸³ tn Or “continued.”

[27:33]  ²⁸⁴ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:41]  ²⁸⁵ 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]  ²⁸⁶ tn Or “violence” (BDAG 175 s.v. βία a).

[27:43]  ²⁸⁷ sn See the note on the word centurion in 10:1.

[27:43]  ²⁸⁸ 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]  ²⁸⁹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ²⁹⁰ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ²⁹¹ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ²⁹² tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ²⁹³ tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:2]  ²⁹⁴ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ²⁹⁵ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²⁹⁶ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:8]  ²⁹⁷ tn Grk “It happened that the father.” 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.

[28:8]  ²⁹⁸ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁹⁹ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³⁰⁰ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:21]  ³⁰¹ tn Grk “they said to him.”

[28:21]  ³⁰² tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.