Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹  as he customarily did, and on three Sabbath days he addressed ²  them from the scriptures,

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ³  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁴  at what had happened to him.

Kisah Para Rasul 25:16

25:16 I answered them ⁵  that it was not the custom of the Romans to hand over anyone ⁶  before the accused had met his accusers face to face ⁷  and had been given ⁸  an opportunity to make a defense against the accusation. ⁹ 

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ¹⁰  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 19:11

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹¹  miracles by Paul’s hands,

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 ¹²  and began to speak ¹³  to the women ¹⁴  who had assembled there. ¹⁵ 

Kisah Para Rasul 1:13

1:13 When ¹⁶  they had entered Jerusalem, ¹⁷  they went to the upstairs room where they were staying. Peter ¹⁸  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ¹⁹ 

Kisah Para Rasul 28:2

28:2 The local inhabitants ²⁰  showed us extraordinary ²¹  kindness, for they built a fire and welcomed us all because it had started to rain ²²  and was cold.

Kisah Para Rasul 16:21

16:21 and are advocating ²³  customs that are not lawful for us to accept ²⁴  or practice, ²⁵  since we are ²⁶  Romans.”

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ²⁷  among the people.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ²⁸  of Peter and John, and discovered ²⁹  that they were uneducated ³⁰  and ordinary ³¹  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 10:26

10:26 But Peter helped him up, ³²  saying, “Stand up. I too am a mere mortal.” ³³ 

Kisah Para Rasul 2:19

2:19 And I will perform wonders in the sky ³⁴  above

and miraculous signs ³⁵  on the earth below,

blood and fire and clouds of smoke.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ³⁶  to all who live in Jerusalem that a notable miraculous sign ³⁷  has come about through them, ³⁸  and we cannot deny it.

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³⁹  and wonders came about among the people through the hands of the apostles. By ⁴⁰  common consent ⁴¹  they were all meeting together in Solomon’s Portico. ⁴² 

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁴³  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁴⁴ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁴⁵  just like you! We are proclaiming the good news to you, so that you should turn ⁴⁶  from these worthless ⁴⁷  things to the living God, who made the heaven, the earth, ⁴⁸  the sea, and everything that is in them.

Kisah Para Rasul 8:10

8:10 All the people, ⁴⁹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁵⁰ 

Kisah Para Rasul 19:39

19:39 But if you want anything in addition, ⁵¹  it will have to be settled ⁵²  in a legal assembly. ⁵³ 

Kisah Para Rasul 14:3

14:3 So they stayed there ⁵⁴  for a considerable time, speaking out courageously for the Lord, who testified ⁵⁵  to the message ⁵⁶  of his grace, granting miraculous signs ⁵⁷  and wonders to be performed through their hands.

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁵⁸  Paul ⁵⁹  called the local Jewish leaders ⁶⁰  together. When they had assembled, he said to them, “Brothers, ⁶¹  although I had done ⁶²  nothing against our people or the customs of our ancestors, ⁶³  from Jerusalem ⁶⁴  I was handed over as a prisoner to the Romans. ⁶⁵ 

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁶⁶  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁶⁷  that Moses handed down to us.”

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ⁶⁸  in the land of Egypt, ⁶⁹  at ⁷⁰  the Red Sea, and in the wilderness ⁷¹  for forty years.

Kisah Para Rasul 10:30

10:30 Cornelius ⁷²  replied, ⁷³  “Four days ago at this very hour, at three o’clock in the afternoon, ⁷⁴  I was praying in my house, and suddenly ⁷⁵  a man in shining clothing stood before me

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁷⁶  when Paul and Barnabas ⁷⁷  went into the Jewish synagogue ⁷⁸  and spoke in such a way that a large group ⁷⁹  of both Jews and Greeks believed.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁸⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ⁸¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁸²  at once, during the night. When they arrived, ⁸³  they went to the Jewish synagogue. ⁸⁴ 

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁸⁵  in nothing else than telling ⁸⁶  or listening to something new.) ⁸⁷ 

Kisah Para Rasul 19:19

19:19 Large numbers ⁸⁸  of those who had practiced magic ⁸⁹  collected their books ⁹⁰  and burned them up in the presence of everyone. ⁹¹  When ⁹²  the value of the books was added up, it was found to total fifty thousand silver coins. ⁹³ 

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁹⁴  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁹⁵  wonders, and miraculous signs ⁹⁶  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 3:2

3:2 And a man lame ⁹⁷  from birth ⁹⁸  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁹⁹  so he could beg for money ¹⁰⁰  from those going into the temple courts. ¹⁰¹ 

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ¹⁰²  him ruler over Egypt and over all his household.

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ¹⁰³  among the Gentiles to abandon ¹⁰⁴  Moses, telling them not to circumcise their children ¹⁰⁵  or live ¹⁰⁶  according to our customs.

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ¹⁰⁷  or suddenly drop dead. So after they had waited ¹⁰⁸  a long time and had seen ¹⁰⁹  nothing unusual happen ¹¹⁰  to him, they changed their minds ¹¹¹  and said he was a god. ¹¹² 

[17:2]  ¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[3:10]  ³ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁴ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[25:16]  ⁵ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ⁶ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁷ tn Or “has met his accusers in person.”

[25:16]  ⁸ tn Grk “and receives.”

[25:16]  ⁹ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[8:9]  ¹⁰ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[19:11]  ¹¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[16:13]  ¹² 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]  ¹³ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁴ 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]  ¹⁵ tn The word “there” is not in the Greek text, but is implied.

[1:13]  ¹⁶ 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.

[1:13]  ¹⁷ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ¹⁸ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ¹⁹ tn The words “were there” are not in the Greek text, but are implied.

[28:2]  ²⁰ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ²¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²² tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[16:21]  ²³ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ²⁴ tn Or “acknowledge.”

[16:21]  ²⁵ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ²⁶ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[6:8]  ²⁷ 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.

[4:13]  ²⁸ tn Or “courage.”

[4:13]  ²⁹ tn Or “and found out.”

[4:13]  ³⁰ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³¹ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[10:26]  ³² tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ³³ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[2:19]  ³⁴ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ³⁵ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[4:16]  ³⁶ tn Or “evident.”

[4:16]  ³⁷ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³⁸ tn Or “has been done by them.”

[5:12]  ³⁹ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁴⁰ 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]  ⁴¹ tn Or “With one mind.”

[5:12]  ⁴² 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.

[8:13]  ⁴³ tn Or “he kept close company with.”

[8:13]  ⁴⁴ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[14:15]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.

[8:10]  ⁴⁹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁵⁰ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[19:39]  ⁵¹ tn Or “anything more than this.”

[19:39]  ⁵² tn Or “resolved.”

[19:39]  ⁵³ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[14:3]  ⁵⁴ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁵⁵ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁵⁶ tn Grk “word.”

[14:3]  ⁵⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[28:17]  ⁵⁸ 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]  ⁵⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁶⁰ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁶¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁶² tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁶³ 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]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁶⁵ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[4:30]  ⁶⁶ tn The miraculous nature of these signs is implied in the context.

[6:14]  ⁶⁷ tn Or “practices.”

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

[7:36]  ⁶⁸ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁶⁹ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁷⁰ tn Grk “and at,” 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.

[7:36]  ⁷¹ tn Or “desert.”

[10:30]  ⁷² tn Grk “And Cornelius.” 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.

[10:30]  ⁷³ tn Grk “said.”

[10:30]  ⁷⁴ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁷⁵ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[14:1]  ⁷⁶ sn Iconium. See the note in 13:51.

[14:1]  ⁷⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁷⁸ sn See the note on synagogue in 6:9.

[14:1]  ⁷⁹ tn Or “that a large crowd.”

[15:12]  ⁸⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁸¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[17:10]  ⁸² 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]  ⁸³ 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]  ⁸⁴ sn See the note on synagogue in 6:9.

[17:21]  ⁸⁵ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁸⁶ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁸⁷ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[19:19]  ⁸⁸ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁸⁹ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁹⁰ tn Or “scrolls.”

[19:19]  ⁹¹ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁹² tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁹³ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[2:22]  ⁹⁴ 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, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁹⁵ tn Or “miraculous deeds.”

[2:22]  ⁹⁶ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:2]  ⁹⁷ tn Or “crippled.”

[3:2]  ⁹⁸ tn Grk “from his mother’s womb.”

[3:2]  ⁹⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁰⁰ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁰¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[7:10]  ¹⁰² tn Or “appointed.” See Gen 41:41-43.

[21:21]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁰⁶ tn Grk “or walk.”

[28:6]  ¹⁰⁷ 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]  ¹⁰⁸ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹⁰⁹ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ¹¹⁰ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹¹¹ 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]  ¹¹² 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.