Kisah Para Rasul 19:36

19:36 So because these facts ¹  are indisputable, ²  you must keep quiet ³  and not do anything reckless. ⁴ 

Kisah Para Rasul 13:40

13:40 Watch out, ⁵  then, that what is spoken about by ⁶  the prophets does not happen to you:

Kisah Para Rasul 8:24

8:24 But Simon replied, ⁷  “You pray to the Lord for me so that nothing of what you have said may happen to ⁸  me.”

Kisah Para Rasul 5:39

5:39 but if ⁹  it is from God, you will not be able to stop them, or you may even be found ¹⁰  fighting against God.” He convinced them, ¹¹ 

Kisah Para Rasul 5:28

5:28 saying, “We gave ¹²  you strict orders ¹³  not to teach in this name. ¹⁴  Look, ¹⁵  you have filled Jerusalem ¹⁶  with your teaching, and you intend to bring this man’s blood ¹⁷  on us!”

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ¹⁸  not to place any greater burden on you than these necessary rules: ¹⁹ 

Kisah Para Rasul 1:4

1:4 While he was with them, ²⁰  he declared, ²¹  “Do not leave Jerusalem, ²²  but wait there ²³  for what my ²⁴  Father promised, ²⁵  which you heard about from me. ²⁶ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ²⁷  threw himself ²⁸  on the young man, ²⁹  put his arms around him, ³⁰  and said, “Do not be distressed, for he is still alive!” ³¹ 

Kisah Para Rasul 23:5

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

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ³⁵  it will come to nothing, ³⁶ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ³⁷  Paul ³⁸  stood up ³⁹  among them and said, “Men, you should have listened to me ⁴⁰  and not put out to sea ⁴¹  from Crete, thus avoiding ⁴²  this damage and loss.

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁴³  it is unlawful ⁴⁴  for a Jew ⁴⁵  to associate with or visit a Gentile, ⁴⁶  yet God has shown me that I should call no person ⁴⁷  defiled or ritually unclean. ⁴⁸ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁴⁹  from the dead, never ⁵⁰  again to be ⁵¹  in a state of decay, God ⁵²  has spoken in this way: ‘I will give you ⁵³  the holy and trustworthy promises ⁵⁴  made to David.’ ⁵⁵ 

Kisah Para Rasul 4:18

4:18 And they called them in and ordered ⁵⁶  them not to speak or teach at all in the name ⁵⁷  of Jesus.

Kisah Para Rasul 18:9

18:9 The Lord said to Paul by a vision ⁵⁸  in the night, ⁵⁹  “Do not be afraid, ⁶⁰  but speak and do not be silent,

Kisah Para Rasul 16:28

16:28 But Paul called out loudly, ⁶¹  “Do not harm yourself, ⁶²  for we are all here!”

Kisah Para Rasul 10:15

10:15 The voice ⁶³  spoke to him again, a second time, “What God has made clean, you must not consider ⁶⁴  ritually unclean!” ⁶⁵ 

Kisah Para Rasul 11:9

11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ⁶⁶  ritually unclean!’

Kisah Para Rasul 21:12

21:12 When we heard this, both we and the local people ⁶⁷  begged him not to go up to Jerusalem.

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁶⁸  to anyone in this name.”

Kisah Para Rasul 24:4

24:4 But so that I may not delay ⁶⁹  you any further, I beg ⁷⁰  you to hear us briefly ⁷¹  with your customary graciousness. ⁷² 

Kisah Para Rasul 27:42

27:42 Now the soldiers’ plan was to kill the prisoners ⁷³  so that none of them would escape by swimming away. ⁷⁴ 

Kisah Para Rasul 10:20

10:20 But get up, ⁷⁵  go down, and accompany them without hesitation, ⁷⁶  because I have sent them.”

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ⁷⁷  that we should not cause extra difficulty ⁷⁸  for those among the Gentiles ⁷⁹  who are turning to God,

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ⁸⁰  who were his friends sent ⁸¹  a message ⁸²  to him, urging him not to venture ⁸³  into the theater.

Kisah Para Rasul 23:22

23:22 Then the commanding officer ⁸⁴  sent the young man away, directing him, ⁸⁵  “Tell no one that you have reported ⁸⁶  these things to me.”

Kisah Para Rasul 27:24

27:24 and said, ⁸⁷  ‘Do not be afraid, Paul! You must stand before ⁸⁸  Caesar, ⁸⁹  and God has graciously granted you the safety ⁹⁰  of all who are sailing with you.’

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁹¹ 

Kisah Para Rasul 11:8

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ⁹²  has ever entered my mouth!’

Kisah Para Rasul 7:60

7:60 Then he fell ⁹³  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ⁹⁴  When ⁹⁵  he had said this, he died. ⁹⁶ 

Kisah Para Rasul 21:4

21:4 After we located ⁹⁷  the disciples, we stayed there ⁹⁸  seven days. They repeatedly told ⁹⁹  Paul through the Spirit ¹⁰⁰  not to set foot ¹⁰¹  in Jerusalem. ¹⁰² 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹⁰³  our people ¹⁰⁴  and was cruel to our ancestors, ¹⁰⁵  forcing them to abandon ¹⁰⁶  their infants so they would die. ¹⁰⁷ 

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ¹⁰⁸ 

and their ears are hard of hearing, ¹⁰⁹ 

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, ¹¹⁰  and I would heal them.”’ ¹¹¹ 

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ¹¹² 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹¹³  and let there be no one to live in it,’ ¹¹⁴  and ‘Let another take his position of responsibility.’ ¹¹⁵ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ¹¹⁶  to guard Paul, ¹¹⁷  but to let him have some freedom, ¹¹⁸  and not to prevent any of his friends ¹¹⁹  from meeting his needs. ¹²⁰ 

Kisah Para Rasul 23:21

23:21 So do not let them persuade you to do this, ¹²¹  because more than forty of them ¹²²  are lying in ambush ¹²³  for him. They ¹²⁴  have bound themselves with an oath ¹²⁵  not to eat or drink anything ¹²⁶  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹²⁷ 

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ¹²⁸  so as not to spend time ¹²⁹  in the province of Asia, ¹³⁰  for he was hurrying ¹³¹  to arrive in Jerusalem, ¹³²  if possible, ¹³³  by the day of Pentecost.

Kisah Para Rasul 9:38

9:38 Because Lydda ¹³⁴  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ¹³⁵ 

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ¹³⁶  Then ¹³⁷  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹³⁸  can he?” ¹³⁹ 

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ¹⁴⁰  is like gold or silver or stone, an image ¹⁴¹  made by human ¹⁴²  skill ¹⁴³  and imagination. ¹⁴⁴ 

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ¹⁴⁵  among the Gentiles to abandon ¹⁴⁶  Moses, telling them not to circumcise their children ¹⁴⁷  or live ¹⁴⁸  according to our customs.

Kisah Para Rasul 21:25

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹⁴⁹  that they should avoid ¹⁵⁰  meat that has been sacrificed to idols ¹⁵¹  and blood and what has been strangled ¹⁵²  and sexual immorality.”

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁵³  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁵⁴ 

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ¹⁵⁵  “They had us beaten in public ¹⁵⁶  without a proper trial ¹⁵⁷  – even though we are Roman citizens ¹⁵⁸  – and they threw us ¹⁵⁹  in prison. And now they want to send us away ¹⁶⁰  secretly? Absolutely not! They ¹⁶¹  themselves must come and escort us out!” ¹⁶² 

Kisah Para Rasul 5:26

5:26 Then the commander ¹⁶³  of the temple guard ¹⁶⁴  went with the officers ¹⁶⁵  and brought the apostles ¹⁶⁶  without the use of force ¹⁶⁷  (for they were afraid of being stoned by the people). ¹⁶⁸ 

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ¹⁶⁹  and proclaim ¹⁷⁰  to the people all the words of this life.”

Kisah Para Rasul 20:31

20:31 Therefore be alert, ¹⁷¹  remembering that night and day for three years I did not stop warning ¹⁷²  each one of you with tears.

Kisah Para Rasul 20:27

20:27 For I did not hold back from ¹⁷³  announcing ¹⁷⁴  to you the whole purpose ¹⁷⁵  of God.

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ¹⁷⁶  to you anything that would be helpful, ¹⁷⁷  and from teaching you publicly ¹⁷⁸  and from house to house,

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ¹⁷⁹  and from blood and from what has been strangled ¹⁸⁰  and from sexual immorality. ¹⁸¹  If you keep yourselves from doing these things, ¹⁸²  you will do well. Farewell. ¹⁸³ 

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ¹⁸⁴  ‘God will raise up for you a prophet like me from among your brothers.’ ¹⁸⁵ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ¹⁸⁶  just like you! We are proclaiming the good news to you, so that you should turn ¹⁸⁷  from these worthless ¹⁸⁸  things to the living God, who made the heaven, the earth, ¹⁸⁹  the sea, and everything that is in them.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ¹⁹⁰  and some experts in the law ¹⁹¹  from the party of the Pharisees stood up ¹⁹²  and protested strongly, ¹⁹³  “We find nothing wrong ¹⁹⁴  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹⁹⁵  that they should not take along this one who had left them in Pamphylia ¹⁹⁶  and had not accompanied them in the work.

Kisah Para Rasul 24:16

24:16 This is the reason ¹⁹⁷  I do my best to always ¹⁹⁸  have a clear ¹⁹⁹  conscience toward God and toward people. ²⁰⁰ 

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ²⁰¹  telling them to abstain ²⁰²  from things defiled ²⁰³  by idols and from sexual immorality and from what has been strangled ²⁰⁴  and from blood.

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ²⁰⁵  and Galatia, ²⁰⁶  having been prevented ²⁰⁷  by the Holy Spirit from speaking the message ²⁰⁸  in the province of Asia. ²⁰⁹ 

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ²¹⁰  Get up, ²¹¹  be baptized, and have your sins washed away, ²¹²  calling on his name.’ ²¹³ 

Kisah Para Rasul 13:8

13:8 But the magician Elymas ²¹⁴  (for that is the way his name is translated) ²¹⁵  opposed them, trying to turn the proconsul ²¹⁶  away from the faith.

Kisah Para Rasul 23:11

23:11 The following night the Lord ²¹⁷  stood near ²¹⁸  Paul ²¹⁹  and said, “Have courage, ²²⁰  for just as you have testified about me in Jerusalem, ²²¹  so you must also testify in Rome.” ²²² 

Kisah Para Rasul 27:43

27:43 But the centurion, ²²³  wanting to save Paul’s life, ²²⁴  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ²²⁵ 

Kisah Para Rasul 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ²²⁶  Moses ²²⁷  aside, saying, ‘Who made ²²⁸  you a ruler and judge over us?

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ²²⁹  from being baptized?”

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ²³⁰  because he is read aloud ²³¹  in the synagogues ²³²  every Sabbath.”

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ²³³  help! This is the man who teaches everyone everywhere against our people, our law, ²³⁴  and this sanctuary! ²³⁵  Furthermore ²³⁶  he has brought Greeks into the inner courts of the temple ²³⁷  and made this holy place ritually unclean!” ²³⁸ 

[19:36]  ¹ tn Grk “these things.”

[19:36]  ² tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ³ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁴ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[13:40]  ⁵ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ⁶ tn Or “in.”

[8:24]  ⁷ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ⁸ tn Grk “may come upon.”

[5:39]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[5:28]  ¹² tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹³ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁴ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹⁵ tn Grk “And behold.” 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.

[5:28]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹⁷ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[15:28]  ¹⁸ 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]  ¹⁹ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[1:4]  ²⁰ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ²¹ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²³ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁴ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁵ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²⁶ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[20:10]  ²⁷ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ²⁸ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ²⁹ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ³⁰ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ³¹ tn Grk “for his life is in him” (an idiom).

[23:5]  ³² tn Grk “said.”

[23:5]  ³³ tn Or “know.”

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

[5:38]  ³⁵ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ³⁶ tn Or “it will be put to an end.”

[27:21]  ³⁷ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ³⁸ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ³⁹ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ⁴⁰ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ⁴¹ 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.”

[27:21]  ⁴² tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[10:28]  ⁴³ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁴⁴ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁴⁵ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁴⁶ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁴⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁴⁸ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[13:34]  ⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁵⁰ 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]  ⁵¹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁵² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁵³ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁵⁴ 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]  ⁵⁵ 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.

[4:18]  ⁵⁶ tn Or “commanded.”

[4:18]  ⁵⁷ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[18:9]  ⁵⁸ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ⁵⁹ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁶⁰ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[16:28]  ⁶¹ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ⁶² sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[10:15]  ⁶³ tn Grk “And the voice.” 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.

[10:15]  ⁶⁴ tn Or “declare.”

[10:15]  ⁶⁵ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[11:9]  ⁶⁶ tn Or “declare.” The wording matches Acts 10:15.

[21:12]  ⁶⁷ tn Or “the people there.”

[4:17]  ⁶⁸ tn Or “speak no longer.”

[24:4]  ⁶⁹ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ⁷⁰ tn Or “request.”

[24:4]  ⁷¹ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ⁷² tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[27:42]  ⁷³ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ⁷⁴ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[10:20]  ⁷⁵ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ⁷⁶ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[15:19]  ⁷⁷ 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]  ⁷⁸ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁷⁹ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[19:31]  ⁸⁰ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁸¹ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁸² tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁸³ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[23:22]  ⁸⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ⁸⁵ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ⁸⁶ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[27:24]  ⁸⁷ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ⁸⁸ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ⁸⁹ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁹⁰ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[10:14]  ⁹¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[11:8]  ⁹² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[7:60]  ⁹³ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ⁹⁴ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ⁹⁵ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁹⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[21:4]  ⁹⁷ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁹⁸ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁹⁹ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁰⁰ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁰¹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁰² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:19]  ¹⁰³ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ¹⁰⁴ tn Or “race.”

[7:19]  ¹⁰⁵ tn Or “forefathers”; Grk “fathers.”

[7:19]  ¹⁰⁶ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ¹⁰⁷ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[28:27]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ¹¹⁰ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ¹¹¹ sn A quotation from Isa 6:9-10.

[2:25]  ¹¹² tn Or “always before me.”

[1:20]  ¹¹³ tn Or “uninhabited” or “empty.”

[1:20]  ¹¹⁴ sn A quotation from Ps 69:25.

[1:20]  ¹¹⁵ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[24:23]  ¹¹⁶ sn See the note on the word centurion in 10:1.

[24:23]  ¹¹⁷ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ¹¹⁸ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ¹¹⁹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹²⁰ tn Grk “from serving him.”

[23:21]  ¹²¹ 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]  ¹²² 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]  ¹²³ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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.”

[20:16]  ¹²⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ¹²⁹ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ¹³⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ¹³¹ tn Or “was eager.”

[20:16]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ¹³³ tn Grk “if it could be to him” (an idiom).

[9:38]  ¹³⁴ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹³⁵ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[5:40]  ¹³⁶ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ¹³⁷ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[10:47]  ¹³⁸ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹³⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[17:29]  ¹⁴⁰ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ¹⁴¹ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ¹⁴² tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ¹⁴³ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ¹⁴⁴ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[21:21]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁴⁸ tn Grk “or walk.”

[21:25]  ¹⁴⁹ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ¹⁵⁰ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ¹⁵¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ¹⁵² 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 preceding provision in this verse, and blood).

[26:29]  ¹⁵³ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹⁵⁴ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[16:37]  ¹⁵⁵ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ¹⁵⁶ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹⁵⁷ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ¹⁵⁸ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ¹⁵⁹ tn The word “us” 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.

[16:37]  ¹⁶⁰ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁶¹ tn Grk “But they.”

[16:37]  ¹⁶² sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[5:26]  ¹⁶³ tn Or “captain.”

[5:26]  ¹⁶⁴ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹⁶⁵ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹⁶⁶ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁶⁷ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁶⁸ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:20]  ¹⁶⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ¹⁷⁰ tn Or “speak.”

[20:31]  ¹⁷¹ tn Or “be watchful.”

[20:31]  ¹⁷² tn Or “admonishing.”

[20:27]  ¹⁷³ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ¹⁷⁴ tn Or “proclaiming,” “declaring.”

[20:27]  ¹⁷⁵ tn Or “plan.”

[20:20]  ¹⁷⁶ tn Or “declaring.”

[20:20]  ¹⁷⁷ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁷⁸ tn Or “openly.”

[15:29]  ¹⁷⁹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁸⁰ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  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 preceding provision in this verse, and from blood).

[15:29]  ¹⁸¹ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁸² tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁸³ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[7:37]  ¹⁸⁴ tn Grk “to the sons of Israel.”

[7:37]  ¹⁸⁵ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[14:15]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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.

[23:9]  ¹⁹⁰ 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]  ¹⁹¹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹⁹² tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹⁹³ 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]  ¹⁹⁴ 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.

[15:38]  ¹⁹⁵ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁹⁶ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[24:16]  ¹⁹⁷ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ¹⁹⁸ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ¹⁹⁹ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ²⁰⁰ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[15:20]  ²⁰¹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ²⁰² 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]  ²⁰³ tn Or “polluted.”

[15:20]  ²⁰⁴ 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).

[16:6]  ²⁰⁵ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ²⁰⁶ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ²⁰⁷ tn Or “forbidden.”

[16:6]  ²⁰⁸ tn Or “word.”

[16:6]  ²⁰⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[22:16]  ²¹⁰ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ²¹¹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ²¹² sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ²¹³ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[13:8]  ²¹⁴ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ²¹⁵ sn A parenthetical note by the author.

[13:8]  ²¹⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[23:11]  ²¹⁷ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²¹⁸ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²¹⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²²⁰ tn Or “Do not be afraid.”

[23:11]  ²²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²²² sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[27:43]  ²²³ sn See the note on the word centurion in 10:1.

[27:43]  ²²⁴ 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]  ²²⁵ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[7:27]  ²²⁶ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ²²⁷ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ²²⁸ tn Or “appointed.”

[8:36]  ²²⁹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[15:21]  ²³⁰ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ²³¹ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ²³² sn See the note on synagogue in 6:9.

[21:28]  ²³³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ²³⁴ sn The law refers to the law of Moses.

[21:28]  ²³⁵ tn Grk “this place.”

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

[21:28]  ²³⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ²³⁷ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ²³⁸ tn Or “and has defiled this holy place.”

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