Kisah Para Rasul 11:6

11:6 As I stared ¹  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ²  and wild birds. ³ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁴  from the dead, never ⁵  again to be ⁶  in a state of decay, God ⁷  has spoken in this way: ‘I will give you ⁸  the holy and trustworthy promises ⁹  made to David.’ ¹⁰ 

Kisah Para Rasul 16:4

16:4 As they went through the towns, ¹¹  they passed on ¹²  the decrees that had been decided on by the apostles and elders in Jerusalem ¹³  for the Gentile believers ¹⁴  to obey. ¹⁵ 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹⁶  of all the prisoners came loose.

Kisah Para Rasul 24:22

24:22 Then Felix, ¹⁷  who understood the facts ¹⁸  concerning the Way ¹⁹  more accurately, ²⁰  adjourned their hearing, ²¹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ²² 

Kisah Para Rasul 15:27

15:27 Therefore we are sending ²³  Judas and Silas ²⁴  who will tell you these things themselves in person. ²⁵ 

Kisah Para Rasul 20:36

20:36 When ²⁶  he had said these things, he knelt down ²⁷  with them all and prayed.

Kisah Para Rasul 22:23

22:23 While they were screaming ²⁸  and throwing off their cloaks ²⁹  and tossing dust ³⁰  in the air,

Kisah Para Rasul 27:32

27:32 Then the soldiers cut the ropes ³¹  of the ship’s boat and let it drift away. ³² 

Kisah Para Rasul 18:6

18:6 When they opposed him ³³  and reviled him, ³⁴  he protested by shaking out his clothes ³⁵  and said to them, “Your blood ³⁶  be on your own heads! I am guiltless! ³⁷  From now on I will go to the Gentiles!”

Kisah Para Rasul 19:12-13

19:12 so that when even handkerchiefs or aprons that had touched his body ³⁸  were brought ³⁹  to the sick, their diseases left them and the evil spirits went out of them. ⁴⁰  19:13 But some itinerant ⁴¹  Jewish exorcists tried to invoke the name ⁴²  of the Lord Jesus over those who were possessed by ⁴³  evil spirits, saying, “I sternly warn ⁴⁴  you by Jesus whom Paul preaches.”

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁴⁵  among the Gentiles to abandon ⁴⁶  Moses, telling them not to circumcise their children ⁴⁷  or live ⁴⁸  according to our customs.

Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ⁴⁹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁵⁰ 

Kisah Para Rasul 2:45

2:45 and they began selling ⁵¹  their property ⁵²  and possessions and distributing the proceeds ⁵³  to everyone, as anyone had need.

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ⁵⁴  and proclaim ⁵⁵  to the people all the words of this life.”

Kisah Para Rasul 7:57

7:57 But they covered their ears, ⁵⁶  shouting out with a loud voice, and rushed at him with one intent.

Kisah Para Rasul 10:12

10:12 In it ⁵⁷  were all kinds of four-footed animals and reptiles ⁵⁸  of the earth and wild birds. ⁵⁹ 

Kisah Para Rasul 13:29

13:29 When they had accomplished ⁶⁰  everything that was written ⁶¹  about him, they took him down ⁶²  from the cross ⁶³  and placed him ⁶⁴  in a tomb.

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ⁶⁵  were going out, ⁶⁶  the people ⁶⁷  were urging ⁶⁸  them to speak about these things ⁶⁹  on the next Sabbath.

Kisah Para Rasul 14:14

14:14 But when the apostles ⁷⁰  Barnabas and Paul heard about ⁷¹  it, they tore ⁷²  their clothes and rushed out ⁷³  into the crowd, shouting, ⁷⁴ 

Kisah Para Rasul 14:16

14:16 In ⁷⁵  past ⁷⁶  generations he allowed all the nations ⁷⁷  to go their own ways,

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁷⁸  against them, and the magistrates tore the clothes ⁷⁹  off Paul and Silas ⁸⁰  and ordered them to be beaten with rods. ⁸¹ 

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁸²  were Roman citizens ⁸³ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ⁸⁴  because he himself gives life and breath and everything to everyone. ⁸⁵ 

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ⁸⁶  such times of ignorance, ⁸⁷  he now commands all people ⁸⁸  everywhere to repent, ⁸⁹ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁹⁰  and spoken many words of encouragement ⁹¹  to the believers there, ⁹²  he came to Greece, ⁹³ 

Kisah Para Rasul 21:6

21:6 we said farewell ⁹⁴  to one another. ⁹⁵  Then ⁹⁶  we went aboard the ship, and they returned to their own homes. ⁹⁷ 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁹⁸ 

Kisah Para Rasul 27:22

27:22 And now I advise ⁹⁹  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ¹⁰⁰ 

Kisah Para Rasul 28:10

28:10 They also bestowed many honors, ¹⁰¹  and when we were preparing to sail, ¹⁰²  they gave ¹⁰³  us all the supplies we needed. ¹⁰⁴ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹⁰⁵  with complete boldness ¹⁰⁶  and without restriction. ¹⁰⁷ 

Kisah Para Rasul 1:18

1:18 (Now this man Judas ¹⁰⁸  acquired a field with the reward of his unjust deed, ¹⁰⁹  and falling headfirst ¹¹⁰  he burst open in the middle and all his intestines ¹¹¹  gushed out.

Kisah Para Rasul 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ¹¹²  and visitors from Rome, ¹¹³ 

Kisah Para Rasul 3:7

3:7 Then ¹¹⁴  Peter ¹¹⁵  took hold ¹¹⁶  of him by the right hand and raised him up, and at once the man’s ¹¹⁷  feet and ankles were made strong. ¹¹⁸ 

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹¹⁹  their threats, and grant ¹²⁰  to your servants ¹²¹  to speak your message ¹²²  with great courage, ¹²³ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹²⁴  our people ¹²⁵  and was cruel to our ancestors, ¹²⁶  forcing them to abandon ¹²⁷  their infants so they would die. ¹²⁸ 

Kisah Para Rasul 7:58

7:58 When ¹²⁹  they had driven him out of the city, they began to stone him, ¹³⁰  and the witnesses laid their cloaks ¹³¹  at the feet of a young man named Saul.

Kisah Para Rasul 7:60

7:60 Then he fell ¹³²  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ¹³³  When ¹³⁴  he had said this, he died. ¹³⁵ 

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ¹³⁶  as they heard and saw the miraculous signs ¹³⁷  he was performing.

Kisah Para Rasul 10:44-45

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ¹³⁸  all those who heard the message. ¹³⁹  10:45 The ¹⁴⁰  circumcised believers ¹⁴¹  who had accompanied Peter were greatly astonished ¹⁴²  that ¹⁴³  the gift of the Holy Spirit ¹⁴⁴  had been poured out ¹⁴⁵  even on the Gentiles,

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁴⁶  the word of God. ¹⁴⁷ 

Kisah Para Rasul 11:22

11:22 A report ¹⁴⁸  about them came to the attention ¹⁴⁹  of the church in Jerusalem, ¹⁵⁰  and they sent Barnabas ¹⁵¹  to Antioch. ¹⁵² 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹⁵³  and praise ¹⁵⁴  the word of the Lord, and all who had been appointed for eternal life ¹⁵⁵  believed.

Kisah Para Rasul 15:16

15:16 ‘After this ¹⁵⁶  I ¹⁵⁷  will return,

and I will rebuild the fallen tent ¹⁵⁸  of David;

I will rebuild its ruins and restore ¹⁵⁹  it,

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹⁶⁰  who is ¹⁶¹  Lord of heaven and earth, does not live in temples made by human hands, ¹⁶² 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁶³  Apollos was in Corinth, ¹⁶⁴  Paul went through the inland ¹⁶⁵  regions ¹⁶⁶  and came to Ephesus. ¹⁶⁷  He ¹⁶⁸  found some disciples there ¹⁶⁹ 

Kisah Para Rasul 19:25

19:25 He gathered ¹⁷⁰  these ¹⁷¹  together, along with the workmen in similar trades, ¹⁷²  and said, “Men, you know that our prosperity ¹⁷³  comes from this business.

Kisah Para Rasul 20:22

20:22 And now, ¹⁷⁴  compelled ¹⁷⁵  by the Spirit, I am going to Jerusalem ¹⁷⁶  without knowing what will happen to me there, ¹⁷⁷ 

Kisah Para Rasul 26:24

26:24 As Paul ¹⁷⁸  was saying these things in his defense, Festus ¹⁷⁹  exclaimed loudly, “You have lost your mind, ¹⁸⁰  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 1:3

1:3 To the same apostles ¹⁸¹  also, after his suffering, ¹⁸²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁸³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹⁸⁴  with the eleven, raised his voice, and addressed them: “You men of Judea ¹⁸⁵  and all you who live in Jerusalem, ¹⁸⁶  know this ¹⁸⁷  and listen carefully to what I say.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ¹⁸⁸  and said, “Master of all, ¹⁸⁹  you who made the heaven, the earth, ¹⁹⁰  the sea, and everything that is in them,

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹⁹¹  it will come to nothing, ¹⁹² 

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 ¹⁹³  that Moses handed down to us.”

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ¹⁹⁴  knelt down, ¹⁹⁵  and prayed. Turning ¹⁹⁶  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁹⁷ 

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ¹⁹⁸  So now we are all here in the presence of God ¹⁹⁹  to listen ²⁰⁰  to everything the Lord has commanded you to say to us.” ²⁰¹ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ²⁰²  and put on your sandals.” Peter ²⁰³  did so. Then the angel ²⁰⁴  said to him, “Put on your cloak ²⁰⁵  and follow me.”

Kisah Para Rasul 13:22

13:22 After removing him, God ²⁰⁶  raised up ²⁰⁷  David their king. He testified about him: ²⁰⁸  ‘I have found David ²⁰⁹  the son of Jesse to be a man after my heart, ²¹⁰  who will accomplish everything I want him to do.’ ²¹¹ 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ²¹²  may seek the Lord,

namely, ²¹³  all the Gentiles ²¹⁴  I have called to be my own,’ ²¹⁵  says the Lord, ²¹⁶  who makes these things

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ²¹⁷  I even found an altar with this inscription: ²¹⁸  ‘To an unknown god.’ Therefore what you worship without knowing it, ²¹⁹  this I proclaim to you.

Kisah Para Rasul 18:25

18:25 He had been instructed in ²²⁰  the way of the Lord, and with great enthusiasm ²²¹  he spoke and taught accurately the facts ²²²  about Jesus, although he knew ²²³  only the baptism of John.

Kisah Para Rasul 19:19

19:19 Large numbers ²²⁴  of those who had practiced magic ²²⁵  collected their books ²²⁶  and burned them up in the presence of everyone. ²²⁷  When ²²⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ²²⁹ 

Kisah Para Rasul 20:32

20:32 And now I entrust ²³⁰  you to God and to the message ²³¹  of his grace. This message ²³²  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 21:5

21:5 When ²³³  our time was over, ²³⁴  we left and went on our way. All of them, with their wives and children, accompanied ²³⁵  us outside of the city. After ²³⁶  kneeling down on the beach and praying, ²³⁷ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ²³⁸  Stephen was shed, ²³⁹  I myself was standing nearby, approving, ²⁴⁰  and guarding the cloaks ²⁴¹  of those who were killing him.’ ²⁴² 

Kisah Para Rasul 23:11

23:11 The following night the Lord ²⁴³  stood near ²⁴⁴  Paul ²⁴⁵  and said, “Have courage, ²⁴⁶  for just as you have testified about me in Jerusalem, ²⁴⁷  so you must also testify in Rome.” ²⁴⁸ 

Kisah Para Rasul 23:15

23:15 So now you and the council ²⁴⁹  request the commanding officer ²⁵⁰  to bring him down to you, as if you were going to determine ²⁵¹  his case ²⁵²  by conducting a more thorough inquiry. ²⁵³  We are ready to kill him ²⁵⁴  before he comes near this place.” ²⁵⁵ 

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ²⁵⁶  that you have been a judge over this nation for many years, I confidently make my defense. ²⁵⁷ 

Kisah Para Rasul 25:14

25:14 While ²⁵⁸  they were staying there many days, Festus ²⁵⁹  explained Paul’s case to the king to get his opinion, ²⁶⁰  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 28:15

28:15 The brothers from there, ²⁶¹  when they heard about us, came as far as the Forum of Appius ²⁶²  and Three Taverns ²⁶³  to meet us. When he saw them, ²⁶⁴  Paul thanked God and took courage.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ²⁶⁵  “It was necessary to speak the word of God ²⁶⁶  to you first. Since you reject it and do not consider yourselves worthy ²⁶⁷  of eternal life, we ²⁶⁸  are turning to the Gentiles. ²⁶⁹ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ²⁷⁰  just like you! We are proclaiming the good news to you, so that you should turn ²⁷¹  from these worthless ²⁷²  things to the living God, who made the heaven, the earth, ²⁷³  the sea, and everything that is in them.

Kisah Para Rasul 15:7

15:7 After there had been much debate, ²⁷⁴  Peter stood up and said to them, “Brothers, you know that some time ago ²⁷⁵  God chose ²⁷⁶  me to preach to the Gentiles so they would hear the message ²⁷⁷  of the gospel ²⁷⁸  and believe. ²⁷⁹ 

[11:6]  ¹ 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]  ² 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]  ³ 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).

[13:34]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁵ 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]  ⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁹ 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]  ¹⁰ 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.

[16:4]  ¹¹ tn Or “cities.”

[16:4]  ¹² tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁴ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁵ tn Or “observe” or “follow.”

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

[24:22]  ¹⁷ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹⁸ tn Grk “the things.”

[24:22]  ¹⁹ tn That is, concerning Christianity.

[24:22]  ²⁰ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²¹ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ²² tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[15:27]  ²³ tn This verb has been translated as an epistolary aorist.

[15:27]  ²⁴ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ²⁵ tn Grk “by means of word” (an idiom for a verbal report).

[20:36]  ²⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[20:36]  ²⁷ tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[22:23]  ²⁸ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ²⁹ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ³⁰ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[27:32]  ³¹ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ³² tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[18:6]  ³³ 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.

[18:6]  ³⁴ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. 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 13:45. 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). What they were doing was more like slander or defamation of character.

[18:6]  ³⁵ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ³⁶ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ³⁷ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[19:12]  ³⁸ tn Or “skin” (the outer surface of the body).

[19:12]  ³⁹ 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]  ⁴⁰ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁴¹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁴² tn Grk “to name the name.”

[19:13]  ⁴³ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁴⁴ sn The expression I sternly warn you means “I charge you as under oath.”

[21:21]  ⁴⁵ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁴⁶ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁴⁷ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁴⁸ tn Grk “or walk.”

[2:11]  ⁴⁹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁵⁰ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:45]  ⁵¹ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ⁵² tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ⁵³ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[5:20]  ⁵⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁵⁵ tn Or “speak.”

[7:57]  ⁵⁶ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[10:12]  ⁵⁷ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ⁵⁸ 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. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ⁵⁹ 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).

[13:29]  ⁶⁰ tn Or “carried out.”

[13:29]  ⁶¹ sn That is, everything that was written in OT scripture.

[13:29]  ⁶² tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁶³ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁶⁴ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:42]  ⁶⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁶⁶ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁶⁷ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁶⁸ tn Or “begging,” “inviting.”

[13:42]  ⁶⁹ tn Or “matters.”

[14:14]  ⁷⁰ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁷¹ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁷² tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁷³ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁷⁴ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

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

[14:16]  ⁷⁵ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁷⁶ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁷⁷ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[16:22]  ⁷⁸ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁷⁹ 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]  ⁸⁰ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁸¹ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:38]  ⁸² tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁸³ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[17:25]  ⁸⁴ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁸⁵ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:30]  ⁸⁶ tn Or “has deliberately paid no attention to.”

[17:30]  ⁸⁷ tn Or “times when people did not know.”

[17:30]  ⁸⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁸⁹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[20:2]  ⁹⁰ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁹¹ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁹² tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁹³ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[21:6]  ⁹⁴ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ⁹⁵ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ⁹⁶ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ⁹⁷ tn Grk “to their own”; the word “homes” is implied.

[23:8]  ⁹⁸ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[27:22]  ⁹⁹ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ¹⁰⁰ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

[28:10]  ¹⁰¹ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ¹⁰² 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.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  ¹⁰³ tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  ¹⁰⁴ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

[28:31]  ¹⁰⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹⁰⁶ tn Or “openness.”

[28:31]  ¹⁰⁷ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[1:18]  ¹⁰⁸ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹⁰⁹ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹¹⁰ tn Traditionally, “falling headlong.”

[1:18]  ¹¹¹ tn Or “all his bowels.”

[2:10]  ¹¹² tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ¹¹³ map For location see JP4 A1.

[3:7]  ¹¹⁴ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹¹⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹¹⁶ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹¹⁷ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹¹⁸ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:29]  ¹¹⁹ tn Or “Lord, take notice of.”

[4:29]  ¹²⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹²¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹²² tn Grk “word.”

[4:29]  ¹²³ tn Or “with all boldness.”

[7:19]  ¹²⁴ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ¹²⁵ tn Or “race.”

[7:19]  ¹²⁶ tn Or “forefathers”; Grk “fathers.”

[7:19]  ¹²⁷ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ¹²⁸ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:58]  ¹²⁹ 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]  ¹³⁰ 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]  ¹³¹ 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).

[7:60]  ¹³² tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ¹³³ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ¹³⁴ 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.

[7:60]  ¹³⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:6]  ¹³⁶ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹³⁷ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[10:44]  ¹³⁸ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹³⁹ tn Or “word.”

[10:45]  ¹⁴⁰ tn Grk “And the.” 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.

[10:45]  ¹⁴¹ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹⁴² sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ¹⁴³ tn Or “because.”

[10:45]  ¹⁴⁴ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹⁴⁵ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[11:1]  ¹⁴⁶ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁴⁷ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:22]  ¹⁴⁸ tn Grk “Word.”

[11:22]  ¹⁴⁹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹⁵¹ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹⁵² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[13:48]  ¹⁵³ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁵⁴ 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]  ¹⁵⁵ sn Note the contrast to v. 46 in regard to eternal life.

[15:16]  ¹⁵⁶ tn Grk “After these things.”

[15:16]  ¹⁵⁷ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹⁵⁸ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁵⁹ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[17:24]  ¹⁶⁰ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁶¹ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹⁶² sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[19:1]  ¹⁶³ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ¹⁶⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁶⁵ tn Or “interior.”

[19:1]  ¹⁶⁶ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁶⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁶⁸ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹⁶⁹ tn The word “there” is not in the Greek text but is implied.

[19:25]  ¹⁷⁰ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁷¹ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹⁷² sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹⁷³ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[20:22]  ¹⁷⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ¹⁷⁵ tn Grk “bound.”

[20:22]  ¹⁷⁶ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹⁷⁷ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[26:24]  ¹⁷⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ¹⁷⁹ sn See the note on Porcius Festus in 24:27.

[26:24]  ¹⁸⁰ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[1:3]  ¹⁸¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹⁸² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁸³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:14]  ¹⁸⁴ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁸⁵ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁸⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹⁸⁷ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:24]  ¹⁸⁸ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁸⁹ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁹⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:38]  ¹⁹¹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁹² tn Or “it will be put to an end.”

[6:14]  ¹⁹³ 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.

[9:40]  ¹⁹⁴ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁹⁵ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹⁹⁶ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁹⁷ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[10:33]  ¹⁹⁸ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ¹⁹⁹ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ²⁰⁰ tn Or “to hear everything.”

[10:33]  ²⁰¹ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[12:8]  ²⁰² tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ²⁰³ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²⁰⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁰⁵ tn Or “outer garment.”

[13:22]  ²⁰⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁰⁷ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ²⁰⁸ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ²⁰⁹ sn A quotation from Ps 89:20.

[13:22]  ²¹⁰ sn A quotation from 1 Sam 13:14.

[13:22]  ²¹¹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[15:17]  ²¹² tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ²¹³ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ²¹⁴ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ²¹⁵ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ²¹⁶ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[17:23]  ²¹⁷ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²¹⁸ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²¹⁹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[18:25]  ²²⁰ tn Or “had been taught.”

[18:25]  ²²¹ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²²² tn Grk “the things.”

[18:25]  ²²³ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[19:19]  ²²⁴ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²²⁵ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²²⁶ tn Or “scrolls.”

[19:19]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ 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).

[20:32]  ²³⁰ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ²³¹ tn Grk “word.”

[20:32]  ²³² tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[21:5]  ²³³ tn Grk “It happened that when.” 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.

[21:5]  ²³⁴ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ²³⁵ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ²³⁶ tn Grk “city, 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.

[21:5]  ²³⁷ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[22:20]  ²³⁸ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ²³⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ²⁴⁰ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ²⁴¹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ²⁴² tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[23:11]  ²⁴³ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²⁴⁴ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²⁴⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²⁴⁶ tn Or “Do not be afraid.”

[23:11]  ²⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²⁴⁸ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:15]  ²⁴⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ²⁵⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ²⁵¹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ²⁵² tn Grk “determine the things about him.”

[23:15]  ²⁵³ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ²⁵⁴ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ²⁵⁵ tn The words “this place” are not in the Greek text, but are implied.

[24:10]  ²⁵⁶ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ²⁵⁷ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[25:14]  ²⁵⁸ 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]  ²⁵⁹ sn See the note on Porcius Festus in 24:27.

[25:14]  ²⁶⁰ 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.”

[28:15]  ²⁶¹ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ²⁶² sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ²⁶³ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ²⁶⁴ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[13:46]  ²⁶⁵ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²⁶⁶ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ²⁶⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ²⁶⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁶⁹ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[14:15]  ²⁷⁰ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ²⁷¹ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ²⁷² tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ²⁷³ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:7]  ²⁷⁴ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ²⁷⁵ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ²⁷⁶ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ²⁷⁷ tn Or “word.”

[15:7]  ²⁷⁸ tn Or “of the good news.”

[15:7]  ²⁷⁹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.