Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ¹ 

Kisah Para Rasul 11:8

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ²  has ever entered my mouth!’

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ³  Lystra ⁴  sat a man who could not use his feet, ⁵  lame from birth, ⁶  who had never walked.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷  They replied, ⁸  “No, we have not even ⁹  heard that there is a Holy Spirit.”

Kisah Para Rasul 20:33

20:33 I have desired ¹⁰  no one’s silver or gold or clothing.

Kisah Para Rasul 26:19

26:19 “Therefore, King Agrippa, ¹¹  I was not disobedient ¹²  to the heavenly ¹³  vision,

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ¹⁴  these days.

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ¹⁵  to you anything that would be helpful, ¹⁶  and from teaching you publicly ¹⁷  and from house to house,

Kisah Para Rasul 26:9

26:9 Of course, ¹⁸  I myself was convinced ¹⁹  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ²⁰  that Moses handed down to us.”

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ²¹  to worship the host ²²  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ²³  forty years in the wilderness, was it, ²⁴  house of Israel?

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ²⁵  confessing and making their deeds known. ²⁶ 

Kisah Para Rasul 17:20

17:20 For you are bringing some surprising things ²⁷  to our ears, so we want to know what they ²⁸  mean.”

Kisah Para Rasul 25:10

25:10 Paul replied, ²⁹  “I am standing before Caesar’s ³⁰  judgment seat, ³¹  where I should be tried. ³²  I have done nothing wrong ³³  to the Jews, as you also know very well. ³⁴ 

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ³⁵  they assumed Paul had brought him into the inner temple courts.) ³⁶ 

Kisah Para Rasul 1:4

1:4 While he was with them, ³⁷  he declared, ³⁸  “Do not leave Jerusalem, ³⁹  but wait there ⁴⁰  for what my ⁴¹  Father promised, ⁴²  which you heard about from me. ⁴³ 

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 ⁴⁴  at my right hand

Kisah Para Rasul 7:16

7:16 and their bones ⁴⁵  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁴⁶  from the sons of Hamor in Shechem.

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ⁴⁷  were brought ⁴⁸  to the sick, their diseases left them and the evil spirits went out of them. ⁴⁹ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁵⁰  with anyone or stirring up a crowd ⁵¹  in the temple courts ⁵²  or in the synagogues ⁵³  or throughout the city, ⁵⁴ 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁵⁵  and some experts in the law ⁵⁶  from the party of the Pharisees stood up ⁵⁷  and protested strongly, ⁵⁸  “We find nothing wrong ⁵⁹  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 20:27

20:27 For I did not hold back from ⁶⁰  announcing ⁶¹  to you the whole purpose ⁶²  of God.

Kisah Para Rasul 20:31

20:31 Therefore be alert, ⁶³  remembering that night and day for three years I did not stop warning ⁶⁴  each one of you with tears.

Kisah Para Rasul 6:11

6:11 Then they secretly instigated ⁶⁵  some men to say, “We have heard this man ⁶⁶  speaking blasphemous words against Moses and God.”

Kisah Para Rasul 9:29

9:29 He was speaking and debating ⁶⁷  with the Greek-speaking Jews, ⁶⁸  but they were trying to kill him.

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁶⁹ 

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

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁷⁰  him in everything he tells you. ⁷¹ 

Kisah Para Rasul 7:43-44

7:43 But you took along the tabernacle ⁷²  of Moloch ⁷³  and the star of the ⁷⁴  god Rephan, ⁷⁵  the images you made to worship, but I will deport ⁷⁶  you beyond Babylon.’ ⁷⁷  7:44 Our ancestors ⁷⁸  had the tabernacle ⁷⁹  of testimony in the wilderness, ⁸⁰  just as God ⁸¹  who spoke to Moses ordered him ⁸²  to make it according to the design he had seen.

Kisah Para Rasul 7:51

7:51 “You stubborn ⁸³  people, with uncircumcised ⁸⁴  hearts and ears! ⁸⁵  You are always resisting the Holy Spirit, like your ancestors ⁸⁶  did!

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁸⁷  went on his way rejoicing. ⁸⁸ 

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ⁸⁹  as he used to say, ⁹⁰  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁹¹ 

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁹²  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁹³ 

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ⁹⁴  by placing on the neck of the disciples a yoke ⁹⁵  that neither our ancestors ⁹⁶  nor we have been able to bear?

Kisah Para Rasul 15:38

15:38 but Paul insisted ⁹⁷  that they should not take along this one who had left them in Pamphylia ⁹⁸  and had not accompanied them in the work.

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁹⁹  for him and find him, ¹⁰⁰  though he is ¹⁰¹  not far from each one of us.

Kisah Para Rasul 19:19

19:19 Large numbers ¹⁰²  of those who had practiced magic ¹⁰³  collected their books ¹⁰⁴  and burned them up in the presence of everyone. ¹⁰⁵  When ¹⁰⁶  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁰⁷ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁰⁸  and with tears, and with the trials that happened to me because of the plots ¹⁰⁹  of the Jews.

Kisah Para Rasul 24:21

24:21 other than ¹¹⁰  this one thing ¹¹¹  I shouted out while I stood before ¹¹²  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹¹³ 

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹¹⁴  of Peter and John, and discovered ¹¹⁵  that they were uneducated ¹¹⁶  and ordinary ¹¹⁷  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹¹⁸  your servant David our forefather, ¹¹⁹ 

‘Why do the nations ¹²⁰  rage, ¹²¹ 

and the peoples plot foolish ¹²²  things?

Kisah Para Rasul 5:36

5:36 For some time ago ¹²³  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ¹²⁴  was killed, and all who followed him were dispersed and nothing came of it. ¹²⁵ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹²⁶  from the dead, never ¹²⁷  again to be ¹²⁸  in a state of decay, God ¹²⁹  has spoken in this way: ‘I will give you ¹³⁰  the holy and trustworthy promises ¹³¹  made to David.’ ¹³² 

[10:14]  ¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[11:8]  ² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[14:8]  ³ tn Grk “And in.” 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.

[14:8]  ⁴ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ⁵ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁶ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[19:2]  ⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[20:33]  ¹⁰ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[26:19]  ¹¹ sn See the note on King Agrippa in 25:13.

[26:19]  ¹² sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ¹³ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[3:24]  ¹⁴ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[20:20]  ¹⁵ tn Or “declaring.”

[20:20]  ¹⁶ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁷ tn Or “openly.”

[26:9]  ¹⁸ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ¹⁹ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[6:14]  ²⁰ tn Or “practices.”

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

[7:42]  ²¹ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ²² tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ²³ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ²⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[19:18]  ²⁵ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ²⁶ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[17:20]  ²⁷ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ²⁸ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[25:10]  ²⁹ tn Grk “said.”

[25:10]  ³⁰ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ³¹ 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. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  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.

[25:10]  ³² tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ³³ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ³⁴ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[21:29]  ³⁵ tn Grk “whom.”

[21:29]  ³⁶ 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.

[1:4]  ³⁷ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ³⁸ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴⁰ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁴¹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁴² tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁴³ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[2:34]  ⁴⁴ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[7:16]  ⁴⁵ tn “and they.”

[7:16]  ⁴⁶ sn See Gen 49:29-32.

[19:12]  ⁴⁷ tn Or “skin” (the outer surface of the body).

[19:12]  ⁴⁸ 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]  ⁴⁹ tn The words “of them” are not in the Greek text, but are implied.

[24:12]  ⁵⁰ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁵¹ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁵² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁵³ sn See the note on synagogue in 6:9.

[24:12]  ⁵⁴ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[23:9]  ⁵⁵ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁵⁶ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁵⁷ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁵⁸ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁵⁹ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[20:27]  ⁶⁰ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ⁶¹ tn Or “proclaiming,” “declaring.”

[20:27]  ⁶² tn Or “plan.”

[20:31]  ⁶³ tn Or “be watchful.”

[20:31]  ⁶⁴ tn Or “admonishing.”

[6:11]  ⁶⁵ 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]  ⁶⁶ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[9:29]  ⁶⁷ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁶⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[2:25]  ⁶⁹ tn Or “always before me.”

[3:22]  ⁷⁰ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁷¹ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[7:43]  ⁷² tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁷³ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁷⁴ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁷⁵ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁷⁶ tn Or “I will make you move.”

[7:43]  ⁷⁷ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ⁷⁸ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁷⁹ 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]  ⁸⁰ tn Or “desert.”

[7:44]  ⁸¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁸² 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.

[7:51]  ⁸³ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁸⁴ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁸⁵ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁸⁶ tn Or “forefathers”; Grk “fathers.”

[8:39]  ⁸⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁸⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[11:16]  ⁸⁹ 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; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 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.

[11:16]  ⁹⁰ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁹¹ sn John…Spirit. This remark repeats Acts 1:5.

[13:10]  ⁹² tn Or “unscrupulousness.”

[13:10]  ⁹³ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[15:10]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ tn Or “forefathers”; Grk “fathers.”

[15:38]  ⁹⁷ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁹⁸ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[17:27]  ⁹⁹ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹⁰⁰ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹⁰¹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[19:19]  ¹⁰² tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁰³ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹⁰⁴ tn Or “scrolls.”

[19:19]  ¹⁰⁵ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹⁰⁶ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ¹⁰⁷ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[20:19]  ¹⁰⁸ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁰⁹ sn These plots are mentioned in Acts 9:24; 20:13.

[24:21]  ¹¹⁰ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ¹¹¹ tn Grk “one utterance.”

[24:21]  ¹¹² tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹¹³ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[4:13]  ¹¹⁴ tn Or “courage.”

[4:13]  ¹¹⁵ tn Or “and found out.”

[4:13]  ¹¹⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹¹⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:25]  ¹¹⁸ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹¹⁹ tn Or “ancestor”; Grk “father.”

[4:25]  ¹²⁰ tn Or “Gentiles.”

[4:25]  ¹²¹ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹²² tn Or “futile”; traditionally, “vain.”

[5:36]  ¹²³ tn Grk “For before these days.”

[5:36]  ¹²⁴ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ¹²⁵ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[13:34]  ¹²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹²⁷ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹²⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹³⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³¹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹³² sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.