Kisah Para Rasul 15:14

15:14 Simeon ¹  has explained ²  how God first concerned himself ³  to select ⁴  from among the Gentiles ⁵  a people for his name.

Kisah Para Rasul 26:17

26:17 I will rescue ⁶  you from your own people ⁷  and from the Gentiles, to whom ⁸  I am sending you

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁹  replied, ¹⁰  “Rulers of the people and elders, ¹¹ 

Kisah Para Rasul 13:17

13:17 The God of this people Israel ¹²  chose our ancestors ¹³  and made the people great ¹⁴  during their stay as foreigners ¹⁵  in the country ¹⁶  of Egypt, and with uplifted arm ¹⁷  he led them out of it.

Kisah Para Rasul 13:24

13:24 Before ¹⁸  Jesus ¹⁹  arrived, John ²⁰  had proclaimed a baptism for repentance ²¹  to all the people of Israel.

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ²² 

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ²³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ²⁴  Now ²⁵  come, I will send you to Egypt.’ ²⁶ 

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ²⁷  the people increased greatly in number ²⁸  in Egypt,

Kisah Para Rasul 10:24

10:24 The following day ²⁹  he entered Caesarea. ³⁰  Now Cornelius was waiting anxiously ³¹  for them and had called together his relatives and close friends.

Kisah Para Rasul 23:5

23:5 Paul replied, ³²  “I did not realize, ³³  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ³⁴ 

Kisah Para Rasul 26:23

26:23 that ³⁵  the Christ ³⁶  was to suffer and be the first to rise from the dead, to proclaim light both to our people ³⁷  and to the Gentiles.” ³⁸ 

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ³⁹  help! This is the man who teaches everyone everywhere against our people, our law, ⁴⁰  and this sanctuary! ⁴¹  Furthermore ⁴²  he has brought Greeks into the inner courts of the temple ⁴³  and made this holy place ritually unclean!” ⁴⁴ 

Kisah Para Rasul 10:42

10:42 He ⁴⁵  commanded us to preach to the people and to warn ⁴⁶  them ⁴⁷  that he is the one ⁴⁸  appointed ⁴⁹  by God as judge ⁵⁰  of the living and the dead.

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁵¹  that God has made this Jesus whom you crucified ⁵²  both Lord ⁵³  and Christ.” ⁵⁴ 

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁵⁵  your holy servant Jesus, whom you anointed, ⁵⁶ 

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ⁵⁷  to worship the host ⁵⁸  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁵⁹  forty years in the wilderness, was it, ⁶⁰  house of Israel?

Kisah Para Rasul 25:24

25:24 Then Festus ⁶¹  said, “King Agrippa, ⁶²  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁶³  petitioned ⁶⁴  me both in Jerusalem ⁶⁵  and here, ⁶⁶  shouting loudly ⁶⁷  that he ought not to live any longer.

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁶⁸  Paul ⁶⁹  called the local Jewish leaders ⁷⁰  together. When they had assembled, he said to them, “Brothers, ⁷¹  although I had done ⁷²  nothing against our people or the customs of our ancestors, ⁷³  from Jerusalem ⁷⁴  I was handed over as a prisoner to the Romans. ⁷⁵ 

Kisah Para Rasul 13:23

13:23 From the descendants ⁷⁶  of this man ⁷⁷  God brought to Israel a Savior, Jesus, just as he promised. ⁷⁸ 

Kisah Para Rasul 23:7-8

23:7 When he said this, ⁷⁹  an argument ⁸⁰  began ⁸¹  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁸² 

Kisah Para Rasul 3:9

3:9 All ⁸³  the people saw him walking and praising God,

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ⁸⁴  to visit his fellow countrymen ⁸⁵  the Israelites. ⁸⁶ 

Kisah Para Rasul 21:19

21:19 When Paul ⁸⁷  had greeted them, he began to explain ⁸⁸  in detail ⁸⁹  what God ⁹⁰  had done among the Gentiles through his ministry.

Kisah Para Rasul 24:17

24:17 After several years ⁹¹  I came to bring to my people gifts for the poor ⁹²  and to present offerings, ⁹³ 

Kisah Para Rasul 2:40

2:40 With many other words he testified ⁹⁴  and exhorted them saying, “Save yourselves from this perverse ⁹⁵  generation!”

Kisah Para Rasul 13:47

13:47 For this ⁹⁶  is what the Lord has commanded us: ‘I have appointed ⁹⁷  you to be a light ⁹⁸  for the Gentiles, to bring salvation ⁹⁹  to the ends of the earth.’” ¹⁰⁰ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ¹⁰¹  and listened to Barnabas and Paul while they explained all the miraculous signs ¹⁰²  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 22:21

22:21 Then ¹⁰³  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ¹⁰⁴  “I have committed no offense ¹⁰⁵  against the Jewish law ¹⁰⁶  or against the temple or against Caesar.” ¹⁰⁷ 

Kisah Para Rasul 25:15

25:15 When I was in Jerusalem, ¹⁰⁸  the chief priests and the elders of the Jews informed ¹⁰⁹  me about him, ¹¹⁰  asking for a sentence of condemnation ¹¹¹  against him.

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ¹¹²  from my youth, spending my life from the beginning among my own people ¹¹³  and in Jerusalem. ¹¹⁴ 

Kisah Para Rasul 3:23

3:23 Every person ¹¹⁵  who does not obey that prophet will be destroyed and thus removed ¹¹⁶  from the people.’ ¹¹⁷ 

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ¹¹⁸  and proclaim ¹¹⁹  to the people all the words of this life.”

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹²⁰  among the people.

Kisah Para Rasul 7:14

7:14 So Joseph sent a message ¹²¹  and invited ¹²²  his father Jacob and all his relatives to come, seventy-five people ¹²³  in all.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹²⁴  saying to Abraham, ‘And in your descendants ¹²⁵  all the nations ¹²⁶  of the earth will be blessed.’ ¹²⁷ 

Kisah Para Rasul 7:5

7:5 He ¹²⁸  did not give any of it to him for an inheritance, ¹²⁹  not even a foot of ground, ¹³⁰  yet God ¹³¹  promised to give it to him as his possession, and to his descendants after him, ¹³²  even though Abraham ¹³³  as yet had no child.

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ¹³⁴  ‘God will raise up for you a prophet like me from among your brothers.’ ¹³⁵ 

Kisah Para Rasul 7:45

7:45 Our ¹³⁶  ancestors ¹³⁷  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹³⁸  until the time ¹³⁹  of David.

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁴⁰  to carry my name before Gentiles and kings and the people of Israel. ¹⁴¹ 

Kisah Para Rasul 18:6

18:6 When they opposed him ¹⁴²  and reviled him, ¹⁴³  he protested by shaking out his clothes ¹⁴⁴  and said to them, “Your blood ¹⁴⁵  be on your own heads! I am guiltless! ¹⁴⁶  From now on I will go to the Gentiles!”

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ¹⁴⁷  among the Gentiles to abandon ¹⁴⁸  Moses, telling them not to circumcise their children ¹⁴⁹  or live ¹⁵⁰  according to our customs.

Kisah Para Rasul 26:3

26:3 because you are especially ¹⁵¹  familiar with all the customs and controversial issues ¹⁵²  of the Jews. Therefore I ask ¹⁵³  you to listen to me patiently.

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁵⁴  and to the Gentiles, that they should repent and turn to God, ¹⁵⁵  performing deeds consistent with ¹⁵⁶  repentance.

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ¹⁵⁷ 

Kisah Para Rasul 21:36

21:36 for a crowd of people ¹⁵⁸  followed them, ¹⁵⁹  screaming, “Away with him!”

Kisah Para Rasul 2:47

2:47 praising God and having the good will ¹⁶⁰  of all the people. And the Lord was adding to their number every day ¹⁶¹  those who were being saved.

Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ¹⁶²  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹⁶³  called Solomon’s Portico. ¹⁶⁴ 

Kisah Para Rasul 4:1-2

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹⁶⁵  were speaking to the people, the priests and the commander ¹⁶⁶  of the temple guard ¹⁶⁷  and the Sadducees ¹⁶⁸  came up ¹⁶⁹  to them, 4:2 angry ¹⁷⁰  because they were teaching the people and announcing ¹⁷¹  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ¹⁷²  to anyone in this name.”

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹⁷³  and wonders came about among the people through the hands of the apostles. By ¹⁷⁴  common consent ¹⁷⁵  they were all meeting together in Solomon’s Portico. ¹⁷⁶ 

Kisah Para Rasul 5:25-26

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹⁷⁷  and teaching ¹⁷⁸  the people!” 5:26 Then the commander ¹⁷⁹  of the temple guard ¹⁸⁰  went with the officers ¹⁸¹  and brought the apostles ¹⁸²  without the use of force ¹⁸³  (for they were afraid of being stoned by the people). ¹⁸⁴ 

Kisah Para Rasul 5:34

5:34 But a Pharisee ¹⁸⁵  whose name was Gamaliel, ¹⁸⁶  a teacher of the law who was respected by all the people, stood up ¹⁸⁷  in the council ¹⁸⁸  and ordered the men to be put outside for a short time.

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹⁸⁹  and incited people to follow him in revolt. ¹⁹⁰  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 6:12

6:12 They incited the people, the ¹⁹¹  elders, and the experts in the law; ¹⁹²  then they approached Stephen, ¹⁹³  seized him, and brought him before the council. ¹⁹⁴ 

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁹⁵  who ate and drank ¹⁹⁶  with him after he rose from the dead.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹⁹⁷  of soldiers to guard him. Herod ¹⁹⁸  planned ¹⁹⁹  to bring him out for public trial ²⁰⁰  after the Passover.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ²⁰¹  the leaders of the synagogue ²⁰²  sent them a message, ²⁰³  saying, “Brothers, ²⁰⁴  if you have any message ²⁰⁵  of exhortation ²⁰⁶  for the people, speak it.” ²⁰⁷ 

Kisah Para Rasul 13:19

13:19 After ²⁰⁸  he had destroyed ²⁰⁹  seven nations ²¹⁰  in the land of Canaan, he gave his people their land as an inheritance. ²¹¹ 

Kisah Para Rasul 13:31

13:31 and ²¹²  for many days he appeared to those who had accompanied ²¹³  him from Galilee to Jerusalem. These ²¹⁴  are now his witnesses to the people.

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ²¹⁵  that is, in Jesus.”

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ²¹⁶  and the people rushed together. ²¹⁷  They seized ²¹⁸  Paul and dragged him out of the temple courts, ²¹⁹  and immediately the doors were shut.

Kisah Para Rasul 21:39-40

21:39 Paul answered, ²²⁰  “I am a Jew ²²¹  from Tarsus in Cilicia, a citizen of an important city. ²²²  Please ²²³  allow me to speak to the people.” 21:40 When the commanding officer ²²⁴  had given him permission, ²²⁵  Paul stood ²²⁶  on the steps and gestured ²²⁷  to the people with his hand. When they had become silent, ²²⁸  he addressed ²²⁹  them in Aramaic, ²³⁰ 

Kisah Para Rasul 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ²³¹  but will never understand,

and you will keep on looking, ²³²  but will never perceive.

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ²³³  a righteous ²³⁴  and God-fearing man, well spoken of by the whole Jewish nation, ²³⁵  was directed by a holy angel to summon you to his house and to hear a message ²³⁶  from you.”

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ²³⁷  “It was necessary to speak the word of God ²³⁸  to you first. Since you reject it and do not consider yourselves worthy ²³⁹  of eternal life, we ²⁴⁰  are turning to the Gentiles. ²⁴¹ 

Kisah Para Rasul 21:11

21:11 He came ²⁴²  to us, took ²⁴³  Paul’s belt, ²⁴⁴  tied ²⁴⁵  his own hands and feet with it, ²⁴⁶  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ²⁴⁷  to the Gentiles.’”

Kisah Para Rasul 5:13

5:13 None of the rest dared to join them, ²⁴⁸  but the people held them in high honor. ²⁴⁹ 

Kisah Para Rasul 7:25

7:25 He thought his own people ²⁵⁰  would understand that God was delivering them ²⁵¹  through him, ²⁵²  but they did not understand. ²⁵³ 

Kisah Para Rasul 21:35

21:35 When he came to the steps, Paul ²⁵⁴  had to be carried ²⁵⁵  by the soldiers because of the violence ²⁵⁶  of the mob,

Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ²⁵⁷  why are you amazed at this? Why ²⁵⁸  do you stare at us as if we had made this man ²⁵⁹  walk by our own power or piety?

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ²⁶⁰  God for what had happened.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ²⁶¹  your servant David our forefather, ²⁶² 

‘Why do the nations ²⁶³  rage, ²⁶⁴ 

and the peoples plot foolish ²⁶⁵  things?

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ²⁶⁶ 

and their ears are hard of hearing, ²⁶⁷ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ²⁶⁸  and I would heal them.”’ ²⁶⁹ 

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁷⁰  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ²⁷¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ²⁷² 

Kisah Para Rasul 10:2

10:2 He ²⁷³  was a devout, God-fearing man, ²⁷⁴  as was all his household; he did many acts of charity for the people ²⁷⁵  and prayed to God regularly.

Kisah Para Rasul 13:50

13:50 But the Jews incited ²⁷⁶  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ²⁷⁷  of their region.

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ²⁷⁸  you to harm ²⁷⁹  you, because I have many people in this city.”

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ²⁸⁰  I was forced to appeal to Caesar ²⁸¹  – not that I had some charge to bring ²⁸²  against my own people. ²⁸³ 

Kisah Para Rasul 2:17

2:17 ‘And in the last days ²⁸⁴  it will be,’ God says,

‘that I will pour out my Spirit on all people, ²⁸⁵ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 12:11

12:11 When ²⁸⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁸⁷  me from the hand ²⁸⁸  of Herod ²⁸⁹  and from everything the Jewish people ²⁹⁰  were expecting to happen.”

Kisah Para Rasul 13:22

13:22 After removing him, God ²⁹¹  raised up ²⁹²  David their king. He testified about him: ²⁹³  ‘I have found David ²⁹⁴  the son of Jesse to be a man after my heart, ²⁹⁵  who will accomplish everything I want him to do.’ ²⁹⁶ 

[15:14]  ¹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ² tn Or “reported,” “described.”

[15:14]  ³ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁴ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁵ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[26:17]  ⁶ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁸ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[4:8]  ⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ¹⁰ tn Grk “Spirit, said to them.”

[4:8]  ¹¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[13:17]  ¹² tn Or “people of Israel.”

[13:17]  ¹³ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ¹⁴ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹⁵ tn Or “as resident aliens.”

[13:17]  ¹⁶ tn Or “land.”

[13:17]  ¹⁷ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:24]  ¹⁸ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ²⁰ sn John refers here to John the Baptist.

[13:24]  ²¹ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[7:3]  ²² sn A quotation from Gen 12:1.

[7:34]  ²³ tn Or “mistreatment.”

[7:34]  ²⁴ tn Or “to set them free.”

[7:34]  ²⁵ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ²⁶ sn A quotation from Exod 3:7-8, 10.

[7:17]  ²⁷ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ²⁸ tn Grk “the people increased and multiplied.”

[10:24]  ²⁹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ³⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

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

[10:24]  ³¹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[23:5]  ³² tn Grk “said.”

[23:5]  ³³ tn Or “know.”

[23:5]  ³⁴ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[26:23]  ³⁵ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ³⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ³⁷ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ³⁸ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[21:28]  ³⁹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁴⁰ sn The law refers to the law of Moses.

[21:28]  ⁴¹ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁴² tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁴³ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁴⁴ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[10:42]  ⁴⁵ tn Grk “and he.” 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.

[10:42]  ⁴⁶ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁴⁷ tn The word “them” 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.

[10:42]  ⁴⁸ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ⁴⁹ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁵⁰ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[2:36]  ⁵¹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵² tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁵³ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁵⁴ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[4:27]  ⁵⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁵⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:42]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁶⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[25:24]  ⁶¹ sn See the note on Porcius Festus in 24:27.

[25:24]  ⁶² sn See the note on King Agrippa in 25:13.

[25:24]  ⁶³ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ⁶⁴ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁶⁶ sn Here means “here in Caesarea.”

[25:24]  ⁶⁷ tn Or “screaming.”

[28:17]  ⁶⁸ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ⁶⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁷⁰ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁷¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁷² tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁷³ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁷⁵ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[13:23]  ⁷⁶ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ⁷⁷ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁷⁸ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[23:7]  ⁷⁹ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ⁸⁰ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ⁸¹ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ⁸² 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.

[3:9]  ⁸³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:23]  ⁸⁴ tn Grk “heart.”

[7:23]  ⁸⁵ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁸⁶ tn Grk “the sons of Israel.”

[21:19]  ⁸⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁸⁸ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁸⁹ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ⁹⁰ sn Note how Paul credited God with the success of his ministry.

[24:17]  ⁹¹ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ⁹² tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ⁹³ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[2:40]  ⁹⁴ tn Or “warned.”

[2:40]  ⁹⁵ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[13:47]  ⁹⁶ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁹⁷ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁹⁸ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁹⁹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁰⁰ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[15:12]  ¹⁰¹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹⁰² tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[22:21]  ¹⁰³ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[25:8]  ¹⁰⁴ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ¹⁰⁵ tn Grk “I have sinned…in nothing.”

[25:8]  ¹⁰⁶ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ¹⁰⁷ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:15]  ¹⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ¹⁰⁹ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ¹¹⁰ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ¹¹¹ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[26:4]  ¹¹² tn Grk “my manner of life.”

[26:4]  ¹¹³ tn Or “nation.”

[26:4]  ¹¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:23]  ¹¹⁵ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ¹¹⁶ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ¹¹⁷ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[5:20]  ¹¹⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ¹¹⁹ tn Or “speak.”

[6:8]  ¹²⁰ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[7:14]  ¹²¹ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ¹²² tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ¹²³ tn Grk “souls” (here an idiom for the whole person).

[3:25]  ¹²⁴ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹²⁵ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹²⁶ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹²⁷ sn A quotation from Gen 22:18.

[7:5]  ¹²⁸ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ¹²⁹ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ¹³⁰ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹³¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ¹³² sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ¹³³ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:37]  ¹³⁴ tn Grk “to the sons of Israel.”

[7:37]  ¹³⁵ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:45]  ¹³⁶ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ¹³⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹³⁸ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ¹³⁹ tn Grk “In those days.”

[9:15]  ¹⁴⁰ tn Or “tool.”

[9:15]  ¹⁴¹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[18:6]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[21:21]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁵⁰ tn Grk “or walk.”

[26:3]  ¹⁵¹ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹⁵² tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ¹⁵³ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:20]  ¹⁵⁴ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹⁵⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁵⁶ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[28:20]  ¹⁵⁷ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[21:36]  ¹⁵⁸ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  ¹⁵⁹ tn The word “them” 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.

[2:47]  ¹⁶⁰ tn Or “the favor.”

[2:47]  ¹⁶¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:11]  ¹⁶² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ¹⁶³ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ¹⁶⁴ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[4:1]  ¹⁶⁵ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹⁶⁶ tn Or “captain.”

[4:1]  ¹⁶⁷ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁶⁸ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁶⁹ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ¹⁷⁰ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁷¹ tn Or “proclaiming.”

[4:17]  ¹⁷² tn Or “speak no longer.”

[5:12]  ¹⁷³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹⁷⁴ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ¹⁷⁵ tn Or “With one mind.”

[5:12]  ¹⁷⁶ tn Or “colonnade”; Grk “stoa.”

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

[5:25]  ¹⁷⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹⁷⁸ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ¹⁷⁹ tn Or “captain.”

[5:26]  ¹⁸⁰ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹⁸¹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹⁸² tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁸³ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁸⁴ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:34]  ¹⁸⁵ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁸⁶ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹⁸⁷ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹⁸⁸ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:37]  ¹⁸⁹ tn Or “registration.”

[5:37]  ¹⁹⁰ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[6:12]  ¹⁹¹ tn Grk “and the,” 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.

[6:12]  ¹⁹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹⁹³ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹⁹⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[10:41]  ¹⁹⁵ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁹⁶ sn Ate and drank. See Luke 24:35-49.

[12:4]  ¹⁹⁷ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹⁹⁸ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹⁹⁹ tn Or “intended”; Grk “wanted.”

[12:4]  ²⁰⁰ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[13:15]  ²⁰¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ²⁰² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ²⁰³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ²⁰⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²⁰⁵ tn Or “word.”

[13:15]  ²⁰⁶ tn Or “encouragement.”

[13:15]  ²⁰⁷ tn Or “give it.”

[13:19]  ²⁰⁸ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:19]  ²⁰⁹ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ²¹⁰ sn Seven nations. See Deut 7:1.

[13:19]  ²¹¹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:31]  ²¹² tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ²¹³ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ²¹⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 for many days appeared” and “who are now his witnesses”) following one another.

[19:4]  ²¹⁵ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[21:30]  ²¹⁶ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ²¹⁷ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ²¹⁸ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ²¹⁹ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:39]  ²²⁰ tn Grk “said.”

[21:39]  ²²¹ tn Grk “a Jewish man.”

[21:39]  ²²² tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ²²³ tn Grk “I beg you.”

[21:40]  ²²⁴ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ²²⁵ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²²⁶ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²²⁷ tn Or “motioned.”

[21:40]  ²²⁸ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ²²⁹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ²³⁰ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[28:26]  ²³¹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ²³² tn Or “seeing”; Grk “you will look by looking” (an idiom).

[10:22]  ²³³ sn See the note on the word centurion in 10:1.

[10:22]  ²³⁴ tn Or “just.”

[10:22]  ²³⁵ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ²³⁶ tn Grk “hear words.”

[13:46]  ²³⁷ 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]  ²³⁸ 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]  ²³⁹ tn Or “and consider yourselves unworthy.”

[13:46]  ²⁴⁰ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁴¹ 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.

[21:11]  ²⁴² tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁴³ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁴⁴ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ²⁴⁵ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁴⁶ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ²⁴⁷ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[5:13]  ²⁴⁸ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ²⁴⁹ tn Or “the people thought very highly of them.”

[7:25]  ²⁵⁰ tn Grk “his brothers.”

[7:25]  ²⁵¹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ²⁵² tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ²⁵³ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[21:35]  ²⁵⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ²⁵⁵ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ²⁵⁶ tn This refers to mob violence (BDAG 175 s.v. βία b).

[3:12]  ²⁵⁷ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²⁵⁸ tn Grk “or why.”

[3:12]  ²⁵⁹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:21]  ²⁶⁰ tn Or “glorifying.”

[4:25]  ²⁶¹ tn Grk “by the mouth of” (an idiom).

[4:25]  ²⁶² tn Or “ancestor”; Grk “father.”

[4:25]  ²⁶³ tn Or “Gentiles.”

[4:25]  ²⁶⁴ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ²⁶⁵ tn Or “futile”; traditionally, “vain.”

[28:27]  ²⁶⁶ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ²⁶⁷ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ²⁶⁸ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ²⁶⁹ sn A quotation from Isa 6:9-10.

[4:10]  ²⁷⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  ²⁷¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ²⁷² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[10:2]  ²⁷³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²⁷⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁷⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[13:50]  ²⁷⁶ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²⁷⁷ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[18:10]  ²⁷⁸ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²⁷⁹ tn Or “injure.”

[28:19]  ²⁸⁰ tn That is, objected to my release.

[28:19]  ²⁸¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ²⁸² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ²⁸³ tn Or “my own nation.”

[2:17]  ²⁸⁴ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ²⁸⁵ tn Grk “on all flesh.”

[12:11]  ²⁸⁶ 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.

[12:11]  ²⁸⁷ tn Or “delivered.”

[12:11]  ²⁸⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁸⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁹⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:22]  ²⁹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁹² 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]  ²⁹³ 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]  ²⁹⁴ sn A quotation from Ps 89:20.

[13:22]  ²⁹⁵ sn A quotation from 1 Sam 13:14.

[13:22]  ²⁹⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”