Kisah Para Rasul 16:11

Arrival at Philippi

16:11 We put out to sea ¹  from Troas ²  and sailed a straight course ³  to Samothrace, ⁴  the next day to Neapolis, ⁵ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ⁶  we ⁷  tore ourselves away ⁸  from them, we put out to sea, ⁹  and sailing a straight course, ¹⁰  we came to Cos, ¹¹  on the next day to Rhodes, ¹²  and from there to Patara. ¹³ 

Kisah Para Rasul 27:40

27:40 So they slipped ¹⁴  the anchors ¹⁵  and left them in the sea, at the same time loosening the linkage ¹⁶  that bound the steering oars ¹⁷  together. Then they hoisted ¹⁸  the foresail ¹⁹  to the wind and steered toward ²⁰  the beach.

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ²¹  at once, but Silas and Timothy remained in Berea. ²² 

Kisah Para Rasul 21:3

21:3 After we sighted Cyprus ²³  and left it behind on our port side, ²⁴  we sailed on to Syria and put in ²⁵  at Tyre, ²⁶  because the ship was to unload its cargo there.

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ²⁷  they came to the iron ²⁸  gate leading into the city. It ²⁹  opened for them by itself, ³⁰  and they went outside and walked down one narrow street, ³¹  when at once the angel left him.

Kisah Para Rasul 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ³²  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ³³  She ³⁴  brought her owners ³⁵  a great profit by fortune-telling. ³⁶ 

Kisah Para Rasul 20:14

20:14 When he met us in Assos, ³⁷  we took him aboard ³⁸  and went to Mitylene. ³⁹ 

Kisah Para Rasul 24:9

24:9 The Jews also joined in the verbal attack, ⁴⁰  claiming ⁴¹  that these things were true.

Kisah Para Rasul 27:7

27:7 We sailed slowly ⁴²  for many days and arrived with difficulty off Cnidus. ⁴³  Because the wind prevented us from going any farther, ⁴⁴  we sailed under the lee ⁴⁵  of Crete off Salmone. ⁴⁶ 

Kisah Para Rasul 28:14

28:14 There ⁴⁷  we found ⁴⁸  some brothers ⁴⁹  and were invited to stay with them seven days. And in this way we came to Rome. ⁵⁰ 

Kisah Para Rasul 15:15

15:15 The ⁵¹  words of the prophets agree ⁵²  with this, as it is written,

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁵³  Stephen was shed, ⁵⁴  I myself was standing nearby, approving, ⁵⁵  and guarding the cloaks ⁵⁶  of those who were killing him.’ ⁵⁷ 

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁵⁸  from the chief priests, but I also cast my vote ⁵⁹  against them when they were sentenced to death. ⁶⁰ 

Kisah Para Rasul 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ⁶¹ 

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ⁶²  as I was going ⁶³  to Damascus with authority and complete power ⁶⁴  from the chief priests,

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁶⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶⁶  persecution began ⁶⁷  against the church in Jerusalem, ⁶⁸  and all ⁶⁹  except the apostles were forced to scatter throughout the regions ⁷⁰  of Judea and Samaria.

Kisah Para Rasul 15:37

15:37 Barnabas wanted to bring John called Mark along with them too,

Kisah Para Rasul 16:8

16:8 so they passed through ⁷¹  Mysia ⁷²  and went down to Troas. ⁷³ 

Kisah Para Rasul 15:25

15:25 we have unanimously ⁷⁴  decided ⁷⁵  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ⁷⁶  not to place any greater burden on you than these necessary rules: ⁷⁷ 

Kisah Para Rasul 6:5

6:5 The ⁷⁸  proposal pleased the entire group, so ⁷⁹  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁸⁰  Philip, ⁸¹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁸²  from Antioch. ⁸³ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁸⁴  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁸⁵  through the prophet Isaiah

Kisah Para Rasul 18:20

18:20 When they asked him to stay longer, he would not consent, ⁸⁶ 

Kisah Para Rasul 5:39

5:39 but if ⁸⁷  it is from God, you will not be able to stop them, or you may even be found ⁸⁸  fighting against God.” He convinced them, ⁸⁹ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ⁹⁰  to the ship and put out to sea ⁹¹  for Assos, ⁹²  intending ⁹³  to take Paul aboard there, for he had arranged it this way. ⁹⁴  He ⁹⁵  himself was intending ⁹⁶  to go there by land. ⁹⁷ 

Kisah Para Rasul 27:43

27:43 But the centurion, ⁹⁸  wanting to save Paul’s life, ⁹⁹  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹⁰⁰ 

Kisah Para Rasul 22:5

22:5 as both the high priest and the whole council of elders ¹⁰¹  can testify about me. From them ¹⁰²  I also received ¹⁰³  letters to the brothers in Damascus, and I was on my way ¹⁰⁴  to make arrests there and bring ¹⁰⁵  the prisoners ¹⁰⁶  to Jerusalem ¹⁰⁷  to be punished.

Kisah Para Rasul 27:12

27:12 Because the harbor was not suitable to spend the winter in, the majority decided ¹⁰⁸  to put out to sea ¹⁰⁹  from there. They hoped that ¹¹⁰  somehow they could reach ¹¹¹  Phoenix, ¹¹²  a harbor of Crete facing ¹¹³  southwest and northwest, and spend the winter there.

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹¹⁴ 

Kisah Para Rasul 5:2

5:2 He ¹¹⁵  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹¹⁶  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ¹¹⁷  Damascus, suddenly a light from heaven flashed ¹¹⁸  around him.

Kisah Para Rasul 9:30

9:30 When the brothers found out about this, they brought him down to Caesarea ¹¹⁹  and sent him away to Tarsus.

Kisah Para Rasul 11:29-30

11:29 So the disciples, each in accordance with his financial ability, ¹²⁰  decided ¹²¹  to send relief ¹²²  to the brothers living in Judea. 11:30 They did so, ¹²³  sending their financial aid ¹²⁴  to the elders by Barnabas and Saul.

Kisah Para Rasul 14:4

14:4 But the population ¹²⁵  of the city was divided; some ¹²⁶  sided with the Jews, and some with the apostles.

Kisah Para Rasul 16:7

16:7 When they came to ¹²⁷  Mysia, ¹²⁸  they attempted to go into Bithynia, ¹²⁹  but the Spirit of Jesus did not allow ¹³⁰  them to do this, ¹³¹ 

Kisah Para Rasul 2:39

2:39 For the promise ¹³²  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 2:46

2:46 Every day ¹³³  they continued to gather together by common consent in the temple courts, ¹³⁴  breaking bread from ¹³⁵  house to house, sharing their food with glad ¹³⁶  and humble hearts, ¹³⁷ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ¹³⁸  of Moloch ¹³⁹  and the star of the ¹⁴⁰  god Rephan, ¹⁴¹  the images you made to worship, but I will deport ¹⁴²  you beyond Babylon.’ ¹⁴³ 

Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ¹⁴⁴  said to Philip, ¹⁴⁵  “Get up and go south ¹⁴⁶  on the road that goes down from Jerusalem ¹⁴⁷  to Gaza.” (This is a desert ¹⁴⁸  road.) ¹⁴⁹ 

Kisah Para Rasul 11:18

11:18 When they heard this, ¹⁵⁰  they ceased their objections ¹⁵¹  and praised ¹⁵²  God, saying, “So then, God has granted the repentance ¹⁵³  that leads to life even to the Gentiles.” ¹⁵⁴ 

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ¹⁵⁵  into the city. On ¹⁵⁶  the next day he left with Barnabas for Derbe. ¹⁵⁷ 

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹⁵⁸  that they should not take along this one who had left them in Pamphylia ¹⁵⁹  and had not accompanied them in the work.

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ¹⁶⁰  “These men are servants ¹⁶¹  of the Most High God, who are proclaiming to you the way ¹⁶²  of salvation.” ¹⁶³ 

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁶⁴  at once, during the night. When they arrived, ¹⁶⁵  they went to the Jewish synagogue. ¹⁶⁶ 

Kisah Para Rasul 20:3

20:3 where he stayed ¹⁶⁷  for three months. Because the Jews had made ¹⁶⁸  a plot ¹⁶⁹  against him as he was intending ¹⁷⁰  to sail ¹⁷¹  for Syria, he decided ¹⁷²  to return through Macedonia. ¹⁷³ 

Kisah Para Rasul 20:15

20:15 We set sail ¹⁷⁴  from there, and on the following day we arrived off Chios. ¹⁷⁵  The next day we approached ¹⁷⁶  Samos, ¹⁷⁷  and the day after that we arrived at Miletus. ¹⁷⁸ 

Kisah Para Rasul 22:6

22:6 As ¹⁷⁹  I was en route and near Damascus, ¹⁸⁰  about noon a very bright ¹⁸¹  light from heaven ¹⁸²  suddenly flashed ¹⁸³  around me.

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁸⁴  an object something like a large sheet descending, ¹⁸⁵  being let down from heaven ¹⁸⁶  by its four corners, and it came to me.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁸⁷  with them, the church ¹⁸⁸  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁸⁹  the apostles and elders in Jerusalem ¹⁹⁰  about this point of disagreement. ¹⁹¹ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ¹⁹²  and began to speak ¹⁹³  to the women ¹⁹⁴  who had assembled there. ¹⁹⁵ 

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ¹⁹⁶  and after he had purified himself ¹⁹⁷  along with them, he went to the temple and gave notice ¹⁹⁸  of the completion of the days of purification, ¹⁹⁹  when ²⁰⁰  the sacrifice would be offered for each ²⁰¹  of them.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²⁰²  and some experts in the law ²⁰³  from the party of the Pharisees stood up ²⁰⁴  and protested strongly, ²⁰⁵  “We find nothing wrong ²⁰⁶  with this man. What if a spirit or an angel has spoken to him?”

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, ²⁰⁷  and to the Gentiles, that they should repent and turn to God, ²⁰⁸  performing deeds consistent with ²⁰⁹  repentance.

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ²¹⁰  his hands on Saul ²¹¹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ²¹²  has sent me so that you may see again and be filled with the Holy Spirit.” ²¹³ 

Kisah Para Rasul 12:20

12:20 Now Herod ²¹⁴  was having an angry quarrel ²¹⁵  with the people of Tyre ²¹⁶  and Sidon. ²¹⁷  So they joined together ²¹⁸  and presented themselves before him. And after convincing ²¹⁹  Blastus, the king’s personal assistant, ²²⁰  to help them, ²²¹  they asked for peace, ²²²  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 21:24

21:24 take them and purify ²²³  yourself along with them and pay their expenses, ²²⁴  so that they may have their heads shaved. ²²⁵  Then ²²⁶  everyone will know there is nothing in what they have been told ²²⁷  about you, but that you yourself live in conformity with ²²⁸  the law. ²²⁹ 

Kisah Para Rasul 23:21

23:21 So do not let them persuade you to do this, ²³⁰  because more than forty of them ²³¹  are lying in ambush ²³²  for him. They ²³³  have bound themselves with an oath ²³⁴  not to eat or drink anything ²³⁵  until they have killed him, and now they are ready, waiting for you to agree to their request.” ²³⁶ 

[16:11]  ¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:11]  ² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ⁴ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁵ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[21:1]  ⁶ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ⁷ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ⁸ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ¹⁰ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹¹ sn Cos was an island in the Aegean Sea.

[21:1]  ¹² sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹³ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[27:40]  ¹⁴ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ¹⁵ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ¹⁶ tn Grk “bands”; possibly “ropes.”

[27:40]  ¹⁷ tn Or “rudders.”

[27:40]  ¹⁸ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ¹⁹ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ²⁰ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[17:14]  ²¹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²² tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[21:3]  ²³ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ²⁴ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ²⁵ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ²⁶ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

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

[12:10]  ²⁷ tn Or perhaps, “guard posts.”

[12:10]  ²⁸ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ²⁹ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ³⁰ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ³¹ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[16:16]  ³² tn Grk “Now it happened that.” 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.

[16:16]  ³³ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ³⁴ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ³⁵ tn Or “masters.”

[16:16]  ³⁶ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[20:14]  ³⁷ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ³⁸ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ³⁹ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[24:9]  ⁴⁰ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ⁴¹ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[27:7]  ⁴² tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ⁴³ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ⁴⁴ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ⁴⁵ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ⁴⁶ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[28:14]  ⁴⁷ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ⁴⁸ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ⁴⁹ sn That is, some fellow Christians.

[28:14]  ⁵⁰ map For location see JP4 A1.

[15:15]  ⁵¹ 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.

[15:15]  ⁵² sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[22:20]  ⁵³ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁵⁴ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁵⁵ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁵⁶ tn Or “outer garments.”

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

[22:20]  ⁵⁷ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[26:10]  ⁵⁸ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁵⁹ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁶⁰ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[2:28]  ⁶¹ sn A quotation from Ps 16:8-11.

[26:12]  ⁶² tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ⁶³ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ⁶⁴ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[8:1]  ⁶⁵ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁶⁶ tn Or “severe.”

[8:1]  ⁶⁷ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶⁹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁷⁰ tn Or “countryside.”

[16:8]  ⁷¹ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ⁷² sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁷³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[15:25]  ⁷⁴ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁷⁵ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:28]  ⁷⁶ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁷⁷ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[6:5]  ⁷⁸ 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.

[6:5]  ⁷⁹ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁸⁰ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁸¹ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁸² tn Or “a proselyte.”

[6:5]  ⁸³ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[28:25]  ⁸⁴ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁸⁵ tn Or “forefathers”; Grk “fathers.”

[18:20]  ⁸⁶ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[5:39]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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.

[20:13]  ⁹⁰ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ⁹¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ⁹² sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁹³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁹⁴ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ⁹⁵ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ⁹⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁹⁷ tn Or “there on foot.”

[27:43]  ⁹⁸ sn See the note on the word centurion in 10:1.

[27:43]  ⁹⁹ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ¹⁰⁰ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[22:5]  ¹⁰¹ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ¹⁰² tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ¹⁰³ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹⁰⁴ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ¹⁰⁵ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ¹⁰⁶ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹⁰⁷ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:12]  ¹⁰⁸ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ¹⁰⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  ¹¹⁰ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ¹¹¹ tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ¹¹² sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ¹¹³ tn Or “a harbor of Crete open to the southwest and northwest.”

[1:14]  ¹¹⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[5:2]  ¹¹⁵ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ¹¹⁶ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[9:3]  ¹¹⁷ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ¹¹⁸ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:30]  ¹¹⁹ sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:29]  ¹²⁰ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ¹²¹ tn Or “determined,” “resolved.”

[11:29]  ¹²² tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[11:30]  ¹²³ tn Grk “Judea, which they did.” The relative pronoun was omitted 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.

[11:30]  ¹²⁴ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[14:4]  ¹²⁵ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹²⁶ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[16:7]  ¹²⁷ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹²⁸ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹²⁹ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹³⁰ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹³¹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[2:39]  ¹³² sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:46]  ¹³³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹³⁴ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹³⁵ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹³⁶ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹³⁷ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[7:43]  ¹³⁸ 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]  ¹³⁹ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² tn Or “I will make you move.”

[7:43]  ¹⁴³ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[8:26]  ¹⁴⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ¹⁴⁵ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ¹⁴⁶ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ¹⁴⁷ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ¹⁴⁸ tn Or “wilderness.”

[8:26]  ¹⁴⁹ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[11:18]  ¹⁵⁰ tn Grk “these things.”

[11:18]  ¹⁵¹ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁵² tn Or “glorified.”

[11:18]  ¹⁵³ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁵⁴ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[14:20]  ¹⁵⁵ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁵⁶ tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:20]  ¹⁵⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

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

[15:38]  ¹⁵⁸ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁵⁹ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:17]  ¹⁶⁰ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ¹⁶¹ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ¹⁶² tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ¹⁶³ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[17:10]  ¹⁶⁴ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

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

[17:10]  ¹⁶⁵ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁶⁶ sn See the note on synagogue in 6:9.

[20:3]  ¹⁶⁷ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹⁶⁸ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹⁶⁹ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹⁷⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹⁷¹ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹⁷² tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹⁷³ sn Macedonia was the Roman province of Macedonia in Greece.

[20:15]  ¹⁷⁴ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ¹⁷⁵ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ¹⁷⁶ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ¹⁷⁷ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ¹⁷⁸ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[22:6]  ¹⁷⁹ tn Grk “It happened that as.” 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.

[22:6]  ¹⁸⁰ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹⁸¹ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹⁸² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁸³ tn Or “shone.”

[11:5]  ¹⁸⁴ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁸⁵ tn Or “coming down.”

[11:5]  ¹⁸⁶ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[15:2]  ¹⁸⁷ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁸⁸ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁸⁹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁹¹ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[16:13]  ¹⁹² tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹⁹³ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁹⁴ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹⁹⁵ tn The word “there” is not in the Greek text, but is implied.

[21:26]  ¹⁹⁶ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ¹⁹⁷ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ¹⁹⁸ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ¹⁹⁹ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ²⁰⁰ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ²⁰¹ tn Grk “for each one.”

[23:9]  ²⁰² tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁰³ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁰⁴ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁰⁵ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²⁰⁶ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[26:20]  ²⁰⁷ 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]  ²⁰⁸ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ²⁰⁹ 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.

[9:17]  ²¹⁰ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ²¹¹ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²¹² tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ²¹³ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[12:20]  ²¹⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ²¹⁵ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ²¹⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ²¹⁷ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ²¹⁸ tn Or “with one accord.”

[12:20]  ²¹⁹ tn Or “persuading.”

[12:20]  ²²⁰ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ²²¹ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ²²² tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[21:24]  ²²³ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ²²⁴ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²²⁵ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ²²⁶ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ²²⁷ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²²⁸ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ²²⁹ sn The law refers to the law of Moses.

[23:21]  ²³⁰ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ²³¹ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ²³² tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ²³³ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ²³⁴ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ²³⁵ tn The word “anything” 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.

[23:21]  ²³⁶ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”