Kisah Para Rasul 15:19

15:19 “Therefore I conclude ¹  that we should not cause extra difficulty ²  for those among the Gentiles ³  who are turning to God,

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ⁴  the grace of the Lord Jesus, in the same way as they are.” ⁵ 

Kisah Para Rasul 9:35

9:35 All ⁶  those who lived in Lydda ⁷  and Sharon ⁸  saw him, and they ⁹  turned ¹⁰  to the Lord.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹¹  from darkness to light and from the power ¹²  of Satan to God, so that they may receive forgiveness of sins and a share ¹³  among those who are sanctified by faith in me.’

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, ¹⁴  and to the Gentiles, that they should repent and turn to God, ¹⁵  performing deeds consistent with ¹⁶  repentance.

Kisah Para Rasul 7:39

7:39 Our ¹⁷  ancestors ¹⁸  were unwilling to obey ¹⁹  him, but pushed him aside ²⁰  and turned back to Egypt in their hearts,

Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ²¹  and visit the brothers in every town where we proclaimed the word of the Lord ²²  to see how they are doing.” ²³ 

Kisah Para Rasul 3:26

3:26 God raised up ²⁴  his servant and sent him first to you, to bless you by turning ²⁵  each one of you from your iniquities.” ²⁶ 

Kisah Para Rasul 18:21

18:21 but said farewell to ²⁷  them and added, ²⁸  “I will come back ²⁹  to you again if God wills.” ³⁰  Then ³¹  he set sail from Ephesus,

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ³²  or suddenly drop dead. So after they had waited ³³  a long time and had seen ³⁴  nothing unusual happen ³⁵  to him, they changed their minds ³⁶  and said he was a god. ³⁷ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ³⁸  just like you! We are proclaiming the good news to you, so that you should turn ³⁹  from these worthless ⁴⁰  things to the living God, who made the heaven, the earth, ⁴¹  the sea, and everything that is in them.

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁴²  and turned ⁴³  and said to the spirit, “I command you in the name of Jesus Christ ⁴⁴  to come out of her!” And it came out of her at once. ⁴⁵ 

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ⁴⁶  to worship the host ⁴⁷  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁴⁸  forty years in the wilderness, was it, ⁴⁹  house of Israel?

Kisah Para Rasul 2:40

2:40 With many other words he testified ⁵⁰  and exhorted them saying, “Save yourselves from this perverse ⁵¹  generation!”

Kisah Para Rasul 15:16

15:16 ‘After this ⁵²  I ⁵³  will return,

and I will rebuild the fallen tent ⁵⁴  of David;

I will rebuild its ruins and restore ⁵⁵  it,

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 5:22

5:22 But the officers ⁵⁶  who came for them ⁵⁷  did not find them in the prison, so they returned and reported, ⁵⁸ 

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁵⁹  that he may perhaps forgive you for the intent of your heart. ⁶⁰ 

Kisah Para Rasul 8:25

8:25 So after Peter and John ⁶¹  had solemnly testified ⁶²  and spoken the word of the Lord, ⁶³  they started back to Jerusalem, proclaiming ⁶⁴  the good news to many Samaritan villages ⁶⁵  as they went. ⁶⁶ 

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁶⁷  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁶⁸ 

Kisah Para Rasul 14:21

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ⁶⁹  to Iconium, ⁷⁰  and to Antioch. ⁷¹ 

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ⁷²  knelt down, ⁷³  and prayed. Turning ⁷⁴  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁷⁵ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁷⁶  from the dead, never ⁷⁷  again to be ⁷⁸  in a state of decay, God ⁷⁹  has spoken in this way: ‘I will give you ⁸⁰  the holy and trustworthy promises ⁸¹  made to David.’ ⁸² 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁸³  and turned away ⁸⁴  a large crowd, ⁸⁵  not only in Ephesus ⁸⁶  but in practically all of the province of Asia, ⁸⁷  by saying ⁸⁸  that gods made by hands are not gods at all. ⁸⁹ 

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁹⁰  among the Gentiles to abandon ⁹¹  Moses, telling them not to circumcise their children ⁹²  or live ⁹³  according to our customs.

Kisah Para Rasul 11:21

11:21 The ⁹⁴  hand of the Lord was with them, and a great number who believed ⁹⁵  turned ⁹⁶  to the Lord.

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ⁹⁷ 

and their ears are hard of hearing, ⁹⁸ 

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, ⁹⁹  and I would heal them.”’ ¹⁰⁰ 

Kisah Para Rasul 11:10

11:10 This happened three times, and then everything was pulled up to heaven again.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ¹⁰¹  “It was necessary to speak the word of God ¹⁰²  to you first. Since you reject it and do not consider yourselves worthy ¹⁰³  of eternal life, we ¹⁰⁴  are turning to the Gentiles. ¹⁰⁵ 

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ¹⁰⁶  “I have committed no offense ¹⁰⁷  against the Jewish law ¹⁰⁸  or against the temple or against Caesar.” ¹⁰⁹ 

Kisah Para Rasul 3:14

3:14 But you rejected ¹¹⁰  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 20:11

20:11 Then Paul ¹¹¹  went back upstairs, ¹¹²  and after he had broken bread and eaten, he talked with them ¹¹³  a long time, until dawn. Then he left.

Kisah Para Rasul 23:32

23:32 The next day they let ¹¹⁴  the horsemen ¹¹⁵  go on with him, and they returned to the barracks. ¹¹⁶ 

Kisah Para Rasul 27:16

27:16 As we ran under the lee of ¹¹⁷  a small island called Cauda, ¹¹⁸  we were able with difficulty to get the ship’s boat ¹¹⁹  under control.

Kisah Para Rasul 5:39

5:39 but if ¹²⁰  it is from God, you will not be able to stop them, or you may even be found ¹²¹  fighting against God.” He convinced them, ¹²² 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ¹²³  of Moloch ¹²⁴  and the star of the ¹²⁵  god Rephan, ¹²⁶  the images you made to worship, but I will deport ¹²⁷  you beyond Babylon.’ ¹²⁸ 

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹²⁹  you, upsetting ¹³⁰  your minds ¹³¹  by what they said, ¹³² 

Kisah Para Rasul 15:33

15:33 After ¹³³  they had spent some time there, ¹³⁴  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹³⁵  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹³⁶ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹³⁷  men ¹³⁸  will arise, teaching perversions of the truth ¹³⁹  to draw the disciples away after them.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹⁴⁰  and Samaria, they were relating at length ¹⁴¹  the conversion of the Gentiles and bringing great joy ¹⁴²  to all the brothers.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ¹⁴³  telling them to abstain ¹⁴⁴  from things defiled ¹⁴⁵  by idols and from sexual immorality and from what has been strangled ¹⁴⁶  and from blood.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ¹⁴⁷  Jason and some of the brothers before the city officials, ¹⁴⁸  screaming, “These people who have stirred up trouble ¹⁴⁹  throughout the world ¹⁵⁰  have come here too,

[15:19]  ¹ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ² tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ³ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:11]  ⁴ tn Or “by.”

[15:11]  ⁵ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[9:35]  ⁶ 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.

[9:35]  ⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁸ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ¹⁰ sn They turned. To “turn” is a good summary term for the response to the gospel.

[26:18]  ¹¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹³ tn Or “and an inheritance.”

[26:20]  ¹⁴ 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]  ¹⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁶ 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.

[7:39]  ¹⁷ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:39]  ¹⁹ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ²⁰ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[15:36]  ²¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ²² tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ²³ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[3:26]  ²⁴ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁵ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁶ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[18:21]  ²⁷ tn Or “but took leave of.”

[18:21]  ²⁸ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ²⁹ tn Or “will return.”

[18:21]  ³⁰ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ³¹ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[28:6]  ³² tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ³³ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ³⁴ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ³⁵ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁶ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁷ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[14:15]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.

[16:18]  ⁴² tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁴³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁴⁵ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[7:42]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁴⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[2:40]  ⁵⁰ tn Or “warned.”

[2:40]  ⁵¹ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[15:16]  ⁵² tn Grk “After these things.”

[15:16]  ⁵³ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁵⁴ 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]  ⁵⁵ 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.

[5:22]  ⁵⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁵⁷ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁵⁸ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[8:22]  ⁵⁹ tn Or “and implore the Lord.”

[8:22]  ⁶⁰ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:25]  ⁶¹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁶² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁶³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁶⁴ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁶⁵ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁶⁶ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[13:10]  ⁶⁷ tn Or “unscrupulousness.”

[13:10]  ⁶⁸ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[14:21]  ⁶⁹ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ⁷⁰ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁷¹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[9:40]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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.

[13:34]  ⁷⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁷⁷ 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]  ⁷⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁷⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁸⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁸¹ 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]  ⁸² 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.

[19:26]  ⁸³ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁸⁴ tn Or “misled.”

[19:26]  ⁸⁵ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁸⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁸⁷ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁸⁸ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁸⁹ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[21:21]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁹³ tn Grk “or walk.”

[11:21]  ⁹⁴ 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.

[11:21]  ⁹⁵ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ⁹⁶ sn Again, the expression turned is a summary term for responding to the gospel.

[28:27]  ⁹⁷ 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]  ⁹⁸ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁹⁹ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ¹⁰⁰ sn A quotation from Isa 6:9-10.

[13:46]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁰⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁰⁵ 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.

[25:8]  ¹⁰⁶ 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]  ¹⁰⁷ tn Grk “I have sinned…in nothing.”

[25:8]  ¹⁰⁸ 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]  ¹⁰⁹ 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.

[3:14]  ¹¹⁰ tn Or “denied,” “disowned.”

[20:11]  ¹¹¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ¹¹² tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ¹¹³ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ¹¹⁴ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ¹¹⁵ tn Or “cavalrymen.”

[23:32]  ¹¹⁶ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[27:16]  ¹¹⁷ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ¹¹⁸ sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ¹¹⁹ sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[5:39]  ¹²⁰ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹²¹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹²² tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[7:43]  ¹²³ tn Or “tent.”

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

[7:43]  ¹²⁴ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹²⁵ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹²⁶ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹²⁷ tn Or “I will make you move.”

[7:43]  ¹²⁸ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[15:24]  ¹²⁹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹³⁰ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹³¹ tn Grk “souls.”

[15:24]  ¹³² tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:33]  ¹³³ 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.

[15:33]  ¹³⁴ tn The word “there” is not in the Greek text, but is implied.

[17:15]  ¹³⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹³⁶ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[20:30]  ¹³⁷ tn Grk “from among yourselves.”

[20:30]  ¹³⁸ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹³⁹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[15:3]  ¹⁴⁰ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁴¹ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁴² tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:20]  ¹⁴³ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁴⁴ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ¹⁴⁵ tn Or “polluted.”

[15:20]  ¹⁴⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[17:6]  ¹⁴⁷ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹⁴⁸ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ¹⁴⁹ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹⁵⁰ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.