Kisah Para Rasul 1:9

1:9 After ¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 1:18

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

Kisah Para Rasul 2:6

2:6 When this sound ⁶  occurred, a crowd gathered and was in confusion, ⁷  because each one heard them speaking in his own language.

Kisah Para Rasul 4:7

4:7 After ⁸  making Peter and John ⁹  stand in their midst, they began to inquire, “By what power or by what name ¹⁰  did you do this?”

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ¹¹  all who heard about it.

Kisah Para Rasul 5:24

5:24 Now when the commander ¹²  of the temple guard ¹³  and the chief priests heard this report, ¹⁴  they were greatly puzzled concerning it, ¹⁵  wondering what this could ¹⁶  be.

Kisah Para Rasul 5:26

5:26 Then the commander ¹⁷  of the temple guard ¹⁸  went with the officers ¹⁹  and brought the apostles ²⁰  without the use of force ²¹  (for they were afraid of being stoned by the people). ²² 

Kisah Para Rasul 6:2

6:2 So the twelve ²³  called ²⁴  the whole group ²⁵  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ²⁶ 

Kisah Para Rasul 6:11

6:11 Then they secretly instigated ²⁷  some men to say, “We have heard this man ²⁸  speaking blasphemous words against Moses and God.”

Kisah Para Rasul 7:24

7:24 When ²⁹  he saw one of them being hurt unfairly, ³⁰  Moses ³¹  came to his defense ³²  and avenged the person who was mistreated by striking down the Egyptian.

Kisah Para Rasul 7:29-30

7:29 When the man said this, ³³  Moses fled and became a foreigner ³⁴  in the land of Midian, where he became the father of two sons.

7:30 “After ³⁵  forty years had passed, an angel appeared to him in the desert ³⁶  of Mount Sinai, in the flame of a burning bush. ³⁷ 

Kisah Para Rasul 7:58

7:58 When ³⁸  they had driven him out of the city, they began to stone him, ³⁹  and the witnesses laid their cloaks ⁴⁰  at the feet of a young man named Saul.

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁴¹  and the name of Jesus Christ, ⁴²  they began to be baptized, ⁴³  both men and women.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ⁴⁴  heard that Samaria had accepted the word ⁴⁵  of God, they sent ⁴⁶  Peter and John to them.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁴⁷  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 8:25

8:25 So after Peter and John ⁴⁸  had solemnly testified ⁴⁹  and spoken the word of the Lord, ⁵⁰  they started back to Jerusalem, proclaiming ⁵¹  the good news to many Samaritan villages ⁵²  as they went. ⁵³ 

Kisah Para Rasul 8:30

8:30 So Philip ran up ⁵⁴  to it ⁵⁵  and heard the man ⁵⁶  reading Isaiah the prophet. He ⁵⁷  asked him, ⁵⁸  “Do you understand what you’re reading?”

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁵⁹  from being baptized?”

Kisah Para Rasul 9:18

9:18 Immediately ⁶⁰  something like scales ⁶¹  fell from his eyes, and he could see again. He ⁶²  got up and was baptized,

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ⁶³  he saw clearly in a vision an angel of God ⁶⁴  who came in ⁶⁵  and said to him, “Cornelius.”

Kisah Para Rasul 10:11

10:11 He ⁶⁶  saw heaven ⁶⁷  opened ⁶⁸  and an object something like a large sheet ⁶⁹  descending, ⁷⁰  being let down to earth ⁷¹  by its four corners.

Kisah Para Rasul 10:21

10:21 So Peter went down ⁷²  to the men and said, “Here I am, ⁷³  the person you’re looking for. Why have you come?”

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ⁷⁴  I came without any objection. Now may I ask why ⁷⁵  you sent for me?”

Kisah Para Rasul 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ⁷⁶  have been remembered before God. ⁷⁷ 

Kisah Para Rasul 11:6

11:6 As I stared ⁷⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ⁷⁹  and wild birds. ⁸⁰ 

Kisah Para Rasul 11:18

11:18 When they heard this, ⁸¹  they ceased their objections ⁸²  and praised ⁸³  God, saying, “So then, God has granted the repentance ⁸⁴  that leads to life even to the Gentiles.” ⁸⁵ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ⁸⁶  and Cyrene ⁸⁷  among them who came ⁸⁸  to Antioch ⁸⁹  and began to speak to the Greeks ⁹⁰  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ⁹¹  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁹² 

Kisah Para Rasul 12:14-15

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ⁹³  them ⁹⁴  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ⁹⁵  But she kept insisting that it was Peter, ⁹⁶  and they kept saying, ⁹⁷  “It is his angel!” ⁹⁸ 

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁹⁹  struck ¹⁰⁰  Herod ¹⁰¹  down because he did not give the glory to God, and he was eaten by worms and died. ¹⁰² 

Kisah Para Rasul 12:25

12:25 So Barnabas and Saul returned to ¹⁰³  Jerusalem ¹⁰⁴  when they had completed ¹⁰⁵  their mission, ¹⁰⁶  bringing along with them John Mark. ¹⁰⁷ 

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹⁰⁸  from Paphos ¹⁰⁹  and came to Perga ¹¹⁰  in Pamphylia, ¹¹¹  but John ¹¹²  left them and returned to Jerusalem. ¹¹³ 

Kisah Para Rasul 13:16

13:16 So Paul stood up, ¹¹⁴  gestured ¹¹⁵  with his hand and said,

“Men of Israel, ¹¹⁶  and you Gentiles who fear God, ¹¹⁷  listen:

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ¹¹⁸  were going out, ¹¹⁹  the people ¹²⁰  were urging ¹²¹  them to speak about these things ¹²²  on the next Sabbath.

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹²³  and they began to contradict ¹²⁴  what Paul was saying ¹²⁵  by reviling him. ¹²⁶ 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹²⁷  and praise ¹²⁸  the word of the Lord, and all who had been appointed for eternal life ¹²⁹  believed.

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ¹³⁰  learned about it ¹³¹  and fled to the Lycaonian cities of Lystra ¹³²  and Derbe ¹³³  and the surrounding region.

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ¹³⁴  in the Lycaonian language, ¹³⁵  “The gods have come down to us in human form!” ¹³⁶ 

Kisah Para Rasul 14:13

14:13 The priest of the temple ¹³⁷  of Zeus, ¹³⁸  located just outside the city, brought bulls ¹³⁹  and garlands ¹⁴⁰  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁴¹ 

Kisah Para Rasul 14:20-21

14:20 But after the disciples had surrounded him, he got up and went back ¹⁴²  into the city. On ¹⁴³  the next day he left with Barnabas for Derbe. ¹⁴⁴ 

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, ¹⁴⁵  to Iconium, ¹⁴⁶  and to Antioch. ¹⁴⁷ 

Kisah Para Rasul 14:23

14:23 When they had appointed elders ¹⁴⁸  for them in the various churches, ¹⁴⁹  with prayer and fasting ¹⁵⁰  they entrusted them to the protection ¹⁵¹  of the Lord in whom they had believed.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁵²  all the things God ¹⁵³  had done with them, and that he had opened a door ¹⁵⁴  of faith for the Gentiles.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ¹⁵⁵  by the church and the apostles and the elders, and they reported ¹⁵⁶  all the things God had done with them. ¹⁵⁷ 

Kisah Para Rasul 15:39

15:39 They had ¹⁵⁸  a sharp disagreement, ¹⁵⁹  so that they parted company. Barnabas took along ¹⁶⁰  Mark and sailed away to Cyprus, ¹⁶¹ 

Kisah Para Rasul 16:19-20

16:19 But when her owners ¹⁶²  saw their hope of profit ¹⁶³  was gone, they seized ¹⁶⁴  Paul and Silas and dragged ¹⁶⁵  them into the marketplace before the authorities. 16:20 When ¹⁶⁶  they had brought them ¹⁶⁷  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁶⁸  They are ¹⁶⁹  Jews

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ¹⁷⁰  against them, and the magistrates tore the clothes ¹⁷¹  off Paul and Silas ¹⁷²  and ordered them to be beaten with rods. ¹⁷³ 

Kisah Para Rasul 16:34

16:34 The jailer ¹⁷⁴  brought them into his house and set food ¹⁷⁵  before them, and he rejoiced greatly ¹⁷⁶  that he had come to believe ¹⁷⁷  in God, together with his entire household. ¹⁷⁸ 

Kisah Para Rasul 16:39

16:39 and came ¹⁷⁹  and apologized to them. After ¹⁸⁰  they brought them out, they asked them repeatedly ¹⁸¹  to leave the city.

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁸²  at once, during the night. When they arrived, ¹⁸³  they went to the Jewish synagogue. ¹⁸⁴ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹⁸⁵  heard that Paul had also proclaimed the word of God ¹⁸⁶  in Berea, ¹⁸⁷  they came there too, inciting ¹⁸⁸  and disturbing ¹⁸⁹  the crowds.

Kisah Para Rasul 17:19

17:19 So they took Paul and ¹⁹⁰  brought him to the Areopagus, ¹⁹¹  saying, “May we know what this new teaching is that you are proclaiming?

Kisah Para Rasul 17:32

17:32 Now when they heard about ¹⁹²  the resurrection from the dead, some began to scoff, ¹⁹³  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:7-8

18:7 Then Paul ¹⁹⁴  left ¹⁹⁵  the synagogue ¹⁹⁶  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹⁹⁷  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ¹⁹⁸  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹⁹⁹  believed and were baptized.

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ²⁰⁰  was proconsul ²⁰¹  of Achaia, ²⁰²  the Jews attacked Paul together ²⁰³  and brought him before the judgment seat, ²⁰⁴ 

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ²⁰⁵  and began to beat ²⁰⁶  him in front of the judgment seat. ²⁰⁷  Yet none of these things were of any concern ²⁰⁸  to Gallio.

Kisah Para Rasul 18:25

18:25 He had been instructed in ²⁰⁹  the way of the Lord, and with great enthusiasm ²¹⁰  he spoke and taught accurately the facts ²¹¹  about Jesus, although he knew ²¹²  only the baptism of John.

Kisah Para Rasul 19:6

19:6 and when Paul placed ²¹³  his hands on them, the Holy Spirit came ²¹⁴  upon them, and they began to speak ²¹⁵  in tongues and to prophesy. ²¹⁶ 

Kisah Para Rasul 19:16-17

19:16 Then the man who was possessed by ²¹⁷  the evil spirit jumped on ²¹⁸  them and beat them all into submission. ²¹⁹  He prevailed ²²⁰  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ²²¹  both Jews and Greeks; fear came over ²²²  them all, and the name of the Lord Jesus was praised. ²²³ 

Kisah Para Rasul 19:34

19:34 But when they recognized ²²⁴  that he was a Jew, they all shouted in unison, ²²⁵  “Great is Artemis ²²⁶  of the Ephesians!” for about two hours. ²²⁷ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ²²⁸  to the ship and put out to sea ²²⁹  for Assos, ²³⁰  intending ²³¹  to take Paul aboard there, for he had arranged it this way. ²³²  He ²³³  himself was intending ²³⁴  to go there by land. ²³⁵ 

Kisah Para Rasul 21:3

21:3 After we sighted Cyprus ²³⁶  and left it behind on our port side, ²³⁷  we sailed on to Syria and put in ²³⁸  at Tyre, ²³⁹  because the ship was to unload its cargo there.

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ²⁴⁰  and arrived at Ptolemais, ²⁴¹  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ²⁴²  the Jews from the province of Asia ²⁴³  who had seen him in the temple area ²⁴⁴  stirred up the whole crowd ²⁴⁵  and seized ²⁴⁶  him,

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ²⁴⁷  and the people rushed together. ²⁴⁸  They seized ²⁴⁹  Paul and dragged him out of the temple courts, ²⁵⁰  and immediately the doors were shut.

Kisah Para Rasul 22:11

22:11 Since I could not see because of ²⁵¹  the brilliance ²⁵²  of that light, I came to Damascus led by the hand of ²⁵³  those who were with me.

Kisah Para Rasul 22:13

22:13 came ²⁵⁴  to me and stood beside me ²⁵⁵  and said to me, ‘Brother Saul, regain your sight!’ ²⁵⁶  And at that very moment ²⁵⁷  I looked up and saw him. ²⁵⁸ 

Kisah Para Rasul 22:24

22:24 the commanding officer ²⁵⁹  ordered Paul ²⁶⁰  to be brought back into the barracks. ²⁶¹  He told them ²⁶²  to interrogate Paul ²⁶³  by beating him with a lash ²⁶⁴  so that he could find out the reason the crowd ²⁶⁵  was shouting at Paul ²⁶⁶  in this way.

Kisah Para Rasul 22:26

22:26 When the centurion ²⁶⁷  heard this, ²⁶⁸  he went to the commanding officer ²⁶⁹  and reported it, ²⁷⁰  saying, “What are you about to do? ²⁷¹  For this man is a Roman citizen.” ²⁷² 

Kisah Para Rasul 23:19

23:19 The commanding officer ²⁷³  took him by the hand, withdrew privately, and asked, “What is it that you want ²⁷⁴  to report to me?”

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ²⁷⁵  when your accusers arrive too.” Then ²⁷⁶  he ordered that Paul ²⁷⁷  be kept under guard in Herod’s palace. ²⁷⁸ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ²⁷⁹  Festus ²⁸⁰  replied, “You have appealed to Caesar; ²⁸¹  to Caesar ²⁸²  you will go!” ²⁸³ 

Kisah Para Rasul 25:14

25:14 While ²⁸⁴  they were staying there many days, Festus ²⁸⁵  explained Paul’s case to the king to get his opinion, ²⁸⁶  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ²⁸⁷  I did not postpone the case, ²⁸⁸  but the next day I sat ²⁸⁹  on the judgment seat ²⁹⁰  and ordered the man to be brought.

Kisah Para Rasul 25:20-21

25:20 Because I was at a loss ²⁹¹  how I could investigate these matters, ²⁹²  I asked if he were willing to go to Jerusalem and be tried ²⁹³  there on these charges. ²⁹⁴  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²⁹⁵  I ordered him to be kept under guard until I could send him to Caesar.” ²⁹⁶ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ²⁹⁷  “This man is not doing anything deserving ²⁹⁸  death or imprisonment.”

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ²⁹⁹  they could carry out ³⁰⁰  their purpose, so they weighed anchor ³⁰¹  and sailed close along the coast ³⁰²  of Crete.

Kisah Para Rasul 27:28

27:28 They took soundings ³⁰³  and found the water was twenty fathoms ³⁰⁴  deep; when they had sailed a little farther ³⁰⁵  they took soundings again and found it was fifteen fathoms ³⁰⁶  deep.

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ³⁰⁷  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ³⁰⁸  of the waves.

Kisah Para Rasul 27:43

27:43 But the centurion, ³⁰⁹  wanting to save Paul’s life, ³¹⁰  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ³¹¹ 

Kisah Para Rasul 28:3

28:3 When Paul had gathered a bundle of brushwood ³¹²  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

Kisah Para Rasul 28:8

28:8 The father ³¹³  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ³¹⁴  and after praying, placed ³¹⁵  his hands on him and healed ³¹⁶  him.

Kisah Para Rasul 28:14

28:14 There ³¹⁷  we found ³¹⁸  some brothers ³¹⁹  and were invited to stay with them seven days. And in this way we came to Rome. ³²⁰ 

Kisah Para Rasul 28:18

28:18 When ³²¹  they had heard my case, ³²²  they wanted to release me, ³²³  because there was no basis for a death sentence ³²⁴  against me.

[1:9]  ¹ 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.

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

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

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

[1:18]  ⁵ tn Or “all his bowels.”

[2:6]  ⁶ tn Or “this noise.”

[2:6]  ⁷ tn Or “was bewildered.”

[4:7]  ⁸ 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]  ⁹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹⁰ 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?

[5:5]  ¹¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:24]  ¹² tn Or “captain.”

[5:24]  ¹³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹⁴ tn Grk “heard these words.”

[5:24]  ¹⁵ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹⁶ tn The optative verb here expresses confused uncertainty.

[5:26]  ¹⁷ tn Or “captain.”

[5:26]  ¹⁸ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹⁹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ²⁰ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²¹ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²² tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[6:2]  ²³ sn The twelve refers to the twelve apostles.

[6:2]  ²⁴ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ²⁵ tn Or “the multitude.”

[6:2]  ²⁶ tn Grk “to serve tables.”

[6:11]  ²⁷ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ²⁸ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[7:24]  ²⁹ 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.

[7:24]  ³⁰ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ³¹ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ³² tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:29]  ³³ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ³⁴ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ³⁵ 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]  ³⁶ tn Or “wilderness.”

[7:30]  ³⁷ sn An allusion to Exod 3:2.

[7:58]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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).

[8:12]  ⁴¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁴³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:14]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁴⁵ tn Or “message.”

[8:14]  ⁴⁶ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:18]  ⁴⁷ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:25]  ⁴⁸ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁴⁹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁵⁰ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁵¹ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁵² sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁵³ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:30]  ⁵⁴ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁵⁵ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁵⁶ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁵⁷ 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]  ⁵⁸ 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.”

[8:36]  ⁵⁹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[9:18]  ⁶⁰ tn Grk “And immediately.” 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.

[9:18]  ⁶¹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ⁶² 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 was started, with “and” placed before the final element of the previous clause as required by English style.

[10:3]  ⁶³ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁶⁴ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁶⁵ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:11]  ⁶⁶ 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.

[10:11]  ⁶⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁶⁸ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁶⁹ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁷⁰ tn Or “coming down.”

[10:11]  ⁷¹ tn Or “to the ground.”

[10:21]  ⁷² tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁷³ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:29]  ⁷⁴ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ⁷⁵ tn Grk “ask for what reason.”

[10:31]  ⁷⁶ tn Or “your gifts to the needy.”

[10:31]  ⁷⁷ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[11:6]  ⁷⁸ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ⁷⁹ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ⁸⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:18]  ⁸¹ tn Grk “these things.”

[11:18]  ⁸² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁸³ tn Or “glorified.”

[11:18]  ⁸⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁸⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:20]  ⁸⁶ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁸⁷ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁸⁸ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁸⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁹⁰ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:3]  ⁹¹ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁹² sn This is a parenthetical note by the author.

[12:14]  ⁹³ tn Or “informed.”

[12:14]  ⁹⁴ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:15]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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).

[12:23]  ⁹⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹⁰⁰ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹⁰¹ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹⁰² sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:25]  ¹⁰³ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ¹⁰⁴ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ¹⁰⁵ tn Grk “fulfilled.”

[12:25]  ¹⁰⁶ tn Grk “ministry” or “service.”

[12:25]  ¹⁰⁷ tn Grk “John who was also called Mark.”

[13:13]  ¹⁰⁸ 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.”

[13:13]  ¹⁰⁹ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹¹⁰ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹¹¹ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹¹² sn That is, John Mark.

[13:13]  ¹¹³ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:16]  ¹¹⁴ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹¹⁵ tn Or “motioned.”

[13:16]  ¹¹⁶ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹¹⁷ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:42]  ¹¹⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹¹⁹ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹²⁰ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹²¹ tn Or “begging,” “inviting.”

[13:42]  ¹²² tn Or “matters.”

[13:45]  ¹²³ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹²⁴ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹²⁵ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹²⁶ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:48]  ¹²⁷ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹²⁸ 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]  ¹²⁹ sn Note the contrast to v. 46 in regard to eternal life.

[14:6]  ¹³⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹³¹ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹³² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ¹³³ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:11]  ¹³⁴ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹³⁵ 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]  ¹³⁶ 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.

[14:13]  ¹³⁷ 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]  ¹³⁸ sn See the note on Zeus in the previous verse.

[14:13]  ¹³⁹ tn Or “oxen.”

[14:13]  ¹⁴⁰ 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]  ¹⁴¹ 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.

[14:20]  ¹⁴² tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁴³ tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:20]  ¹⁴⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

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

[14:21]  ¹⁴⁵ 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]  ¹⁴⁶ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ¹⁴⁷ 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.

[14:23]  ¹⁴⁸ sn Appointed elders. See Acts 20:17.

[14:23]  ¹⁴⁹ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ¹⁵⁰ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ¹⁵¹ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:27]  ¹⁵² tn Or “announced.”

[14:27]  ¹⁵³ 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]  ¹⁵⁴ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ¹⁵⁵ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁵⁶ tn Or “announced.”

[15:4]  ¹⁵⁷ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:39]  ¹⁵⁸ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ¹⁵⁹ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ¹⁶⁰ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ¹⁶¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[16:19]  ¹⁶² tn Or “masters.”

[16:19]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ¹⁶⁶ 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.

[16:20]  ¹⁶⁷ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ¹⁶⁸ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ¹⁶⁹ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:22]  ¹⁷⁰ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹⁷¹ 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]  ¹⁷² tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹⁷³ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:34]  ¹⁷⁴ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁷⁵ 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]  ¹⁷⁶ tn Or “he was overjoyed.”

[16:34]  ¹⁷⁷ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁷⁸ 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.

[16:39]  ¹⁷⁹ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ¹⁸⁰ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ¹⁸¹ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[17:10]  ¹⁸² 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) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹⁸³ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁸⁴ sn See the note on synagogue in 6:9.

[17:13]  ¹⁸⁵ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:19]  ¹⁹⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁹¹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:32]  ¹⁹² tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ¹⁹³ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:7]  ¹⁹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ¹⁹⁵ 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]  ¹⁹⁶ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹⁹⁷ 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.

[18:8]  ¹⁹⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁹⁹ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:12]  ²⁰⁰ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²⁰¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²⁰² sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ²⁰³ tn Grk “with one accord.”

[18:12]  ²⁰⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:17]  ²⁰⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

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

[18:17]  ²⁰⁶ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²⁰⁷ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁰⁸ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

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

[18:25]  ²⁰⁹ tn Or “had been taught.”

[18:25]  ²¹⁰ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²¹¹ tn Grk “the things.”

[18:25]  ²¹² tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[19:6]  ²¹³ tn Or “laid.”

[19:6]  ²¹⁴ 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]  ²¹⁵ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ²¹⁶ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:16]  ²¹⁷ tn Grk “in whom the evil spirit was.”

[19:16]  ²¹⁸ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ²¹⁹ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ²²⁰ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ²²¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ²²² tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²²³ tn Or “exalted.”

[19:34]  ²²⁴ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ²²⁵ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ²²⁶ 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]  ²²⁷ 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.

[20:13]  ²²⁸ 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]  ²²⁹ 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]  ²³⁰ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ²³¹ 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]  ²³² 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]  ²³³ 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]  ²³⁴ 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]  ²³⁵ tn Or “there on foot.”

[21:3]  ²³⁶ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ²³⁷ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ²³⁸ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ²³⁹ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:7]  ²⁴⁰ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²⁴¹ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:27]  ²⁴² tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ²⁴³ 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.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ²⁴⁴ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ²⁴⁵ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ²⁴⁶ tn Grk “and laid hands on.”

[21:30]  ²⁴⁷ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ²⁴⁸ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ²⁴⁹ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. 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 here.

[21:30]  ²⁵⁰ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[22:11]  ²⁵¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ²⁵² tn Or “brightness”; Grk “glory.”

[22:11]  ²⁵³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:13]  ²⁵⁴ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁵⁵ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁵⁶ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ²⁵⁷ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ²⁵⁸ tn Grk “I looked up to him.”

[22:24]  ²⁵⁹ tn Grk “the chiliarch” (an officer 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.

[22:24]  ²⁶⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁶¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ²⁶² tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ²⁶³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁶⁴ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ²⁶⁵ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ²⁶⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:26]  ²⁶⁷ sn See the note on the word centurion in 10:1.

[22:26]  ²⁶⁸ tn The word “this” 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.

[22:26]  ²⁶⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ²⁷⁰ tn The word “it” 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.

[22:26]  ²⁷¹ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ²⁷² tn The word “citizen” is supplied here for emphasis and clarity.

[23:19]  ²⁷³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²⁷⁴ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:35]  ²⁷⁵ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ²⁷⁶ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ²⁷⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ²⁷⁸ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[25:12]  ²⁷⁹ tn That is, with his advisers.

[25:12]  ²⁸⁰ sn See the note on Porcius Festus in 24:27.

[25:12]  ²⁸¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²⁸² tn Or “to the emperor.”

[25:12]  ²⁸³ 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.

[25:14]  ²⁸⁴ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ²⁸⁵ sn See the note on Porcius Festus in 24:27.

[25:14]  ²⁸⁶ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:17]  ²⁸⁷ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ²⁸⁸ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²⁸⁹ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²⁹⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

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

[25:20]  ²⁹¹ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ²⁹² tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ²⁹³ tn Or “stand trial.”

[25:20]  ²⁹⁴ tn Grk “on these things.”

[25:21]  ²⁹⁵ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ²⁹⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:31]  ²⁹⁷ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ²⁹⁸ 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.

[27:13]  ²⁹⁹ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ³⁰⁰ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ³⁰¹ tn Or “departed.”

[27:13]  ³⁰² tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:28]  ³⁰³ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ³⁰⁴ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ³⁰⁵ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ³⁰⁶ sn Here the depth was about 90 ft (27 m).

[27:41]  ³⁰⁷ 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]  ³⁰⁸ tn Or “violence” (BDAG 175 s.v. βία a).

[27:43]  ³⁰⁹ sn See the note on the word centurion in 10:1.

[27:43]  ³¹⁰ 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]  ³¹¹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[28:3]  ³¹² tn Or “sticks.”

[28:8]  ³¹³ 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]  ³¹⁴ 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]  ³¹⁵ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³¹⁶ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:14]  ³¹⁷ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ³¹⁸ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ³¹⁹ sn That is, some fellow Christians.

[28:14]  ³²⁰ map For location see JP4 A1.

[28:18]  ³²¹ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ³²² tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ³²³ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ³²⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.