Kisah Para Rasul 19:39

19:39 But if you want anything in addition, ¹  it will have to be settled ²  in a legal assembly. ³ 

Kisah Para Rasul 4:5

4:5 On the next day, ⁴  their rulers, elders, and experts in the law ⁵  came together ⁶  in Jerusalem. ⁷ 

Kisah Para Rasul 11:22

11:22 A report ⁸  about them came to the attention ⁹  of the church in Jerusalem, ¹⁰  and they sent Barnabas ¹¹  to Antioch. ¹² 

Kisah Para Rasul 5:11

5:11 Great ¹³  fear gripped ¹⁴  the whole church ¹⁵  and all who heard about these things.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ¹⁶  praying to God for him. ¹⁷ 

Kisah Para Rasul 15:41

15:41 He passed through Syria and Cilicia, strengthening ¹⁸  the churches.

Kisah Para Rasul 16:5

16:5 So the churches were being strengthened in the faith and were increasing in number every day. ¹⁹ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁰  laid hands on ²¹  some from the church to harm them. ²² 

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ²³  I did not postpone the case, ²⁴  but the next day I sat ²⁵  on the judgment seat ²⁶  and ordered the man to be brought.

Kisah Para Rasul 20:17

20:17 From Miletus ²⁷  he sent a message ²⁸  to Ephesus, telling the elders of the church to come to him. ²⁹ 

Kisah Para Rasul 15:6

15:6 Both the apostles and the elders met together to deliberate ³⁰  about this matter.

Kisah Para Rasul 18:22

18:22 and when he arrived ³¹  at Caesarea, ³²  he went up and greeted ³³  the church at Jerusalem ³⁴  and then went down to Antioch. ³⁵ 

Kisah Para Rasul 25:6

25:6 After Festus ³⁶  had stayed ³⁷  not more than eight or ten days among them, he went down to Caesarea, ³⁸  and the next day he sat ³⁹  on the judgment seat ⁴⁰  and ordered Paul to be brought.

Kisah Para Rasul 23:7

23:7 When he said this, ⁴¹  an argument ⁴²  began ⁴³  between the Pharisees and the Sadducees, and the assembly was divided.

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ⁴⁴  the church; entering one house after another, he dragged off ⁴⁵  both men and women and put them in prison. ⁴⁶ 

Kisah Para Rasul 14:23

14:23 When they had appointed elders ⁴⁷  for them in the various churches, ⁴⁸  with prayer and fasting ⁴⁹  they entrusted them to the protection ⁵⁰  of the Lord in whom they had believed.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁵¹  all the things God ⁵²  had done with them, and that he had opened a door ⁵³  of faith for the Gentiles.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ⁵⁴  by the church and the apostles and the elders, and they reported ⁵⁵  all the things God had done with them. ⁵⁶ 

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ⁵⁷  So ⁵⁸  for a whole year Barnabas and Saul ⁵⁹  met with the church and taught a significant number of people. ⁶⁰  Now it was in Antioch ⁶¹  that the disciples were first called Christians. ⁶² 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁶³  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶⁴  persecution began ⁶⁵  against the church in Jerusalem, ⁶⁶  and all ⁶⁷  except the apostles were forced to scatter throughout the regions ⁶⁸  of Judea and Samaria.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁶⁹  and Samaria, they were relating at length ⁷⁰  the conversion of the Gentiles and bringing great joy ⁷¹  to all the brothers.

Kisah Para Rasul 9:31

9:31 Then ⁷²  the church throughout Judea, Galilee, ⁷³  and Samaria experienced ⁷⁴  peace and thus was strengthened. ⁷⁵  Living ⁷⁶  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁷⁷  increased in numbers.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁷⁸  Barnabas, Simeon called Niger, ⁷⁹  Lucius the Cyrenian, ⁸⁰  Manaen (a close friend of Herod ⁸¹  the tetrarch ⁸²  from childhood ⁸³ ) and Saul.

Kisah Para Rasul 4:7

4:7 After ⁸⁴  making Peter and John ⁸⁵  stand in their midst, they began to inquire, “By what power or by what name ⁸⁶  did you do this?”

Kisah Para Rasul 20:28

20:28 Watch out for ⁸⁷  yourselves and for all the flock of which ⁸⁸  the Holy Spirit has made you overseers, ⁸⁹  to shepherd the church of God ⁹⁰  that he obtained ⁹¹  with the blood of his own Son. ⁹² 

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁹³  at the council ⁹⁴  and said, “Brothers, I have lived my life with a clear conscience ⁹⁵  before God to this day.”

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ⁹⁶  to send men chosen from among them, Judas called Barsabbas and Silas, ⁹⁷  leaders among the brothers, to Antioch ⁹⁸  with Paul and Barnabas.

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ⁹⁹  and gathering together some worthless men from the rabble in the marketplace, ¹⁰⁰  they formed a mob ¹⁰¹  and set the city in an uproar. ¹⁰²  They attacked Jason’s house, ¹⁰³  trying to find Paul and Silas ¹⁰⁴  to bring them out to the assembly. ¹⁰⁵ 

Kisah Para Rasul 4:15

4:15 But when they had ordered them to go outside the council, ¹⁰⁶  they began to confer with one another,

Kisah Para Rasul 19:41

19:41 After ¹⁰⁷  he had said ¹⁰⁸  this, ¹⁰⁹  he dismissed the assembly. ¹¹⁰ 

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ¹¹¹  to suffer dishonor for the sake of the name. ¹¹² 

Kisah Para Rasul 6:15

6:15 All ¹¹³  who were sitting in the council ¹¹⁴  looked intently at Stephen ¹¹⁵  and saw his face was like the face of an angel. ¹¹⁶ 

Kisah Para Rasul 17:19

17:19 So they took Paul and ¹¹⁷  brought him to the Areopagus, ¹¹⁸  saying, “May we know what this new teaching is that you are proclaiming?

Kisah Para Rasul 2:47

2:47 praising God and having the good will ¹¹⁹  of all the people. And the Lord was adding to their number every day ¹²⁰  those who were being saved.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ¹²¹  and listened to Barnabas and Paul while they explained all the miraculous signs ¹²²  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹²³ 

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ¹²⁴  that part of them were Sadducees ¹²⁵  and the others Pharisees, ¹²⁶  he shouted out in the council, ¹²⁷  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹²⁸  of the dead!”

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ¹²⁹  at daybreak and began teaching. ¹³⁰ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ¹³¹  – that is, the whole high council ¹³²  of the Israelites ¹³³  – and sent to the jail to have the apostles ¹³⁴  brought before them. ¹³⁵ 

Kisah Para Rasul 5:35

5:35 Then he said to the council, ¹³⁶  “Men of Israel, ¹³⁷  pay close attention to ¹³⁸  what you are about to do to these men.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹³⁹  of soldiers to guard him. Herod ¹⁴⁰  planned ¹⁴¹  to bring him out for public trial ¹⁴²  after the Passover.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ¹⁴³  had broken up, ¹⁴⁴  many of the Jews and God-fearing proselytes ¹⁴⁵  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁴⁶  them ¹⁴⁷  to continue ¹⁴⁸  in the grace of God.

Kisah Para Rasul 5:27

5:27 When they had brought them, they stood them before the council, ¹⁴⁹  and the high priest questioned ¹⁵⁰  them,

Kisah Para Rasul 5:34

5:34 But a Pharisee ¹⁵¹  whose name was Gamaliel, ¹⁵²  a teacher of the law who was respected by all the people, stood up ¹⁵³  in the council ¹⁵⁴  and ordered the men to be put outside for a short time.

Kisah Para Rasul 24:22

24:22 Then Felix, ¹⁵⁵  who understood the facts ¹⁵⁶  concerning the Way ¹⁵⁷  more accurately, ¹⁵⁸  adjourned their hearing, ¹⁵⁹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹⁶⁰ 

Kisah Para Rasul 4:6

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ¹⁶¹ 

Kisah Para Rasul 23:28

23:28 Since I wanted to know ¹⁶²  what charge they were accusing him of, ¹⁶³  I brought him down to their council. ¹⁶⁴ 

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹⁶⁵  of Peter and John, and discovered ¹⁶⁶  that they were uneducated ¹⁶⁷  and ordinary ¹⁶⁸  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹⁶⁹  God for what had happened.

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹⁷⁰  in the wilderness ¹⁷¹  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁷²  and he ¹⁷³  received living oracles ¹⁷⁴  to give to you. ¹⁷⁵ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁷⁶  wanted to know the true reason ¹⁷⁷  Paul ¹⁷⁸  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹⁷⁹  to assemble. He then brought ¹⁸⁰  Paul down and had him stand before them.

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹⁸¹  and teaching ¹⁸²  the people!”

Kisah Para Rasul 5:39-40

5:39 but if ¹⁸³  it is from God, you will not be able to stop them, or you may even be found ¹⁸⁴  fighting against God.” He convinced them, ¹⁸⁵  5:40 and they summoned the apostles and had them beaten. ¹⁸⁶  Then ¹⁸⁷  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 6:12

6:12 They incited the people, the ¹⁸⁸  elders, and the experts in the law; ¹⁸⁹  then they approached Stephen, ¹⁹⁰  seized him, and brought him before the council. ¹⁹¹ 

Kisah Para Rasul 17:22

17:22 So Paul stood ¹⁹²  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁹³  in all respects. ¹⁹⁴ 

Kisah Para Rasul 17:34

17:34 But some people ¹⁹⁵  joined him ¹⁹⁶  and believed. Among them ¹⁹⁷  were Dionysius, who was a member of the Areopagus, ¹⁹⁸  a woman ¹⁹⁹  named Damaris, and others with them.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ²⁰⁰  against someone, the courts are open ²⁰¹  and there are proconsuls; let them bring charges against one another there. ²⁰² 

Kisah Para Rasul 23:20

23:20 He replied, ²⁰³  “The Jews have agreed to ask you to bring Paul down to the council ²⁰⁴  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ²⁰⁵  Festus ²⁰⁶  replied, “You have appealed to Caesar; ²⁰⁷  to Caesar ²⁰⁸  you will go!” ²⁰⁹ 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ²¹⁰  and Bernice came with great pomp ²¹¹  and entered the audience hall, ²¹²  along with the senior military officers ²¹³  and the prominent men of the city. When Festus ²¹⁴  gave the order, ²¹⁵  Paul was brought in.

Kisah Para Rasul 21:5

21:5 When ²¹⁶  our time was over, ²¹⁷  we left and went on our way. All of them, with their wives and children, accompanied ²¹⁸  us outside of the city. After ²¹⁹  kneeling down on the beach and praying, ²²⁰ 

[19:39]  ¹ tn Or “anything more than this.”

[19:39]  ² tn Or “resolved.”

[19:39]  ³ 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.

[4:5]  ⁴ tn Grk “It happened that on the next day.” 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.

[4:5]  ⁵ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ⁶ tn Or “law assembled,” “law met together.”

[4:5]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁸ tn Grk “Word.”

[11:22]  ⁹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹¹ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[5:11]  ¹³ tn Grk “And great.” 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.

[5:11]  ¹⁴ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ¹⁵ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[12:5]  ¹⁶ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹⁷ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[15:41]  ¹⁸ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:5]  ¹⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[12:1]  ²⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²¹ tn Or “King Herod had some from the church arrested.”

[12:1]  ²² tn Or “to cause them injury.”

[25:17]  ²³ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ²⁴ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²⁵ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[20:17]  ²⁷ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²⁸ 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.

[20:17]  ²⁹ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[15:6]  ³⁰ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[18:22]  ³¹ 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’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ³² 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. This was a sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ³³ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ³⁴ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  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.

[18:22]  ³⁵ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[25:6]  ³⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ³⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ³⁸ 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.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ³⁹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁴⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[23:7]  ⁴¹ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ⁴² tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ⁴³ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[8:3]  ⁴⁴ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ⁴⁵ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁴⁶ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[14:23]  ⁴⁷ sn Appointed elders. See Acts 20:17.

[14:23]  ⁴⁸ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁴⁹ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁵⁰ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:27]  ⁵¹ tn Or “announced.”

[14:27]  ⁵² sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁵³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ⁵⁴ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁵⁵ tn Or “announced.”

[15:4]  ⁵⁶ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[11:26]  ⁵⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁵⁸ tn Grk “So 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.

[11:26]  ⁵⁹ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ⁶⁰ tn Grk “a significant crowd.”

[11:26]  ⁶¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁶² sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[8:1]  ⁶³ 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]  ⁶⁴ tn Or “severe.”

[8:1]  ⁶⁵ 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]  ⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶⁷ 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]  ⁶⁸ tn Or “countryside.”

[15:3]  ⁶⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁷⁰ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ⁷¹ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[9:31]  ⁷² tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁷³ tn Grk “and Galilee,” 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.

[9:31]  ⁷⁴ tn Grk “had.”

[9:31]  ⁷⁵ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁷⁶ tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:31]  ⁷⁷ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[13:1]  ⁷⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁷⁹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁸⁰ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁸¹ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁸² tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁸³ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[4:7]  ⁸⁴ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ⁸⁵ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁸⁶ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[20:28]  ⁸⁷ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁸⁸ tn Grk “in which.”

[20:28]  ⁸⁹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁹⁰ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁹¹ tn Or “acquired.”

[20:28]  ⁹² tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[23:1]  ⁹³ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁹⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁹⁵ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[15:22]  ⁹⁶ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ⁹⁷ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁹⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[17:5]  ⁹⁹ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁰⁰ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁰¹ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁰² tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ¹⁰³ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ¹⁰⁴ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ¹⁰⁵ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[4:15]  ¹⁰⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[19:41]  ¹⁰⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:41]  ¹⁰⁸ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹⁰⁹ tn Grk “these things.”

[19:41]  ¹¹⁰ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[5:41]  ¹¹¹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ¹¹² sn The name refers to the name of Jesus (cf. 3 John 7).

[6:15]  ¹¹³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:15]  ¹¹⁴ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ¹¹⁵ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹¹⁶ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[17:19]  ¹¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹¹⁸ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[2:47]  ¹¹⁹ tn Or “the favor.”

[2:47]  ¹²⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[15:12]  ¹²¹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹²² tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[19:32]  ¹²³ tn Or “had assembled.”

[23:6]  ¹²⁴ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹²⁵ sn See the note on Sadducees in 4:1.

[23:6]  ¹²⁶ sn See the note on Pharisee in 5:34.

[23:6]  ¹²⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹²⁸ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[5:21]  ¹²⁹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ¹³⁰ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹³¹ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹³² tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ¹³³ tn Grk “sons of Israel.”

[5:21]  ¹³⁴ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹³⁵ tn The words “before them” are not in the Greek text but are implied.

[5:35]  ¹³⁶ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ¹³⁷ 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 highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ¹³⁸ tn Or “men, be careful.”

[12:4]  ¹³⁹ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹⁴⁰ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹⁴¹ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁴² tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[13:43]  ¹⁴³ sn See the note on synagogue in 6:9.

[13:43]  ¹⁴⁴ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹⁴⁵ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁴⁶ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁴⁷ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁴⁸ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[5:27]  ¹⁴⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ¹⁵⁰ tn Or “interrogated,” “asked.”

[5:34]  ¹⁵¹ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁵² sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹⁵³ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹⁵⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[24:22]  ¹⁵⁵ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹⁵⁶ tn Grk “the things.”

[24:22]  ¹⁵⁷ tn That is, concerning Christianity.

[24:22]  ¹⁵⁸ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ¹⁵⁹ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ¹⁶⁰ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[4:6]  ¹⁶¹ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[23:28]  ¹⁶² tn Or “determine.”

[23:28]  ¹⁶³ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ¹⁶⁴ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[4:13]  ¹⁶⁵ tn Or “courage.”

[4:13]  ¹⁶⁶ tn Or “and found out.”

[4:13]  ¹⁶⁷ 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]  ¹⁶⁸ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:21]  ¹⁶⁹ tn Or “glorifying.”

[7:38]  ¹⁷⁰ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁷¹ tn Or “desert.”

[7:38]  ¹⁷² tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁷³ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ¹⁷⁴ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁷⁵ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[22:30]  ¹⁷⁶ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁷⁷ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹⁷⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹⁷⁹ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹⁸⁰ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[5:25]  ¹⁸¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹⁸² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:39]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ 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.

[5:40]  ¹⁸⁶ 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]  ¹⁸⁷ 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.

[6:12]  ¹⁸⁸ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ¹⁸⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹⁹⁰ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹⁹¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[17:22]  ¹⁹² tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁹³ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁹⁴ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:34]  ¹⁹⁵ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹⁹⁶ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹⁹⁷ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹⁹⁸ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹⁹⁹ tn Grk “and a woman”; but 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.

[19:38]  ²⁰⁰ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ²⁰¹ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ²⁰² tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[23:20]  ²⁰³ tn Grk “He said.”

[23:20]  ²⁰⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[25:12]  ²⁰⁵ tn That is, with his advisers.

[25:12]  ²⁰⁶ sn See the note on Porcius Festus in 24:27.

[25:12]  ²⁰⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²⁰⁸ tn Or “to the emperor.”

[25:12]  ²⁰⁹ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:23]  ²¹⁰ sn See the note on King Agrippa in 25:13.

[25:23]  ²¹¹ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ²¹² tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ²¹³ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ²¹⁴ sn See the note on Porcius Festus in 24:27.

[25:23]  ²¹⁵ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[21:5]  ²¹⁶ 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.

[21:5]  ²¹⁷ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ²¹⁸ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ²¹⁹ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ²²⁰ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.