Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²  and all you who live in Jerusalem, ³  know this ⁴  and listen carefully to what I say.

Kisah Para Rasul 2:29

2:29 “Brothers, ⁵  I can speak confidently ⁶  to you about our forefather ⁷  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁸  the God of our forefathers, ⁹  has glorified ¹⁰  his servant ¹¹  Jesus, whom you handed over and rejected ¹²  in the presence of Pilate after he had decided ¹³  to release him.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁴  name, ¹⁵  his very name has made this man – whom you see and know – strong. The ¹⁶  faith that is through Jesus ¹⁷  has given him this complete health in the presence ¹⁸  of you all.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹⁹  of Peter and John, and discovered ²⁰  that they were uneducated ²¹  and ordinary ²²  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:31

4:31 When ²³  they had prayed, the place where they were assembled together was shaken, ²⁴  and they were all filled with the Holy Spirit and began to speak ²⁵  the word of God ²⁶  courageously. ²⁷ 

Kisah Para Rasul 7:5

7:5 He ²⁸  did not give any of it to him for an inheritance, ²⁹  not even a foot of ground, ³⁰  yet God ³¹  promised to give it to him as his possession, and to his descendants after him, ³²  even though Abraham ³³  as yet had no child.

Kisah Para Rasul 7:34-35

7:34 I have certainly seen the suffering ³⁴  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ³⁵  Now ³⁶  come, I will send you to Egypt.’ ³⁷  7:35 This same ³⁸  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ³⁹  God sent as both ruler and deliverer ⁴⁰  through the hand of the angel ⁴¹  who appeared to him in the bush.

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ⁴²  of Moloch ⁴³  and the star of the ⁴⁴  god Rephan, ⁴⁵  the images you made to worship, but I will deport ⁴⁶  you beyond Babylon.’ ⁴⁷ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ⁴⁸  Saul, ⁴⁹  brought ⁵⁰  him to the apostles, and related to them how he had seen the Lord on the road, that ⁵¹  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁵²  in the name of Jesus.

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ⁵³  knelt down, ⁵⁴  and prayed. Turning ⁵⁵  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 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 12:8

12:8 The angel said to him, “Fasten your belt ⁶³  and put on your sandals.” Peter ⁶⁴  did so. Then the angel ⁶⁵  said to him, “Put on your cloak ⁶⁶  and follow me.”

Kisah Para Rasul 12:11

12:11 When ⁶⁷  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁶⁸  me from the hand ⁶⁹  of Herod ⁷⁰  and from everything the Jewish people ⁷¹  were expecting to happen.”

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁷²  and listened to Barnabas and Paul while they explained all the miraculous signs ⁷³  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ⁷⁴  to send men chosen from among them, Judas called Barsabbas and Silas, ⁷⁵  leaders among the brothers, to Antioch ⁷⁶  with Paul and Barnabas.

Kisah Para Rasul 16:9

16:9 A ⁷⁷  vision appeared to Paul during the night: A Macedonian man was standing there ⁷⁸  urging him, ⁷⁹  “Come over ⁸⁰  to Macedonia ⁸¹  and help us!”

Kisah Para Rasul 17:3-5

17:3 explaining and demonstrating ⁸²  that the Christ ⁸³  had to suffer and to rise from the dead, ⁸⁴  saying, ⁸⁵  “This Jesus I am proclaiming to you is the Christ.” ⁸⁶  17:4 Some of them were persuaded ⁸⁷  and joined Paul and Silas, along with a large group ⁸⁸  of God-fearing Greeks ⁸⁹  and quite a few ⁹⁰  prominent women. 17:5 But the Jews became jealous, ⁹¹  and gathering together some worthless men from the rabble in the marketplace, ⁹²  they formed a mob ⁹³  and set the city in an uproar. ⁹⁴  They attacked Jason’s house, ⁹⁵  trying to find Paul and Silas ⁹⁶  to bring them out to the assembly. ⁹⁷ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁹⁸  both Jews and Greeks; fear came over ⁹⁹  them all, and the name of the Lord Jesus was praised. ¹⁰⁰ 

Kisah Para Rasul 20:32

20:32 And now I entrust ¹⁰¹  you to God and to the message ¹⁰²  of his grace. This message ¹⁰³  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 21:24

21:24 take them and purify ¹⁰⁴  yourself along with them and pay their expenses, ¹⁰⁵  so that they may have their heads shaved. ¹⁰⁶  Then ¹⁰⁷  everyone will know there is nothing in what they have been told ¹⁰⁸  about you, but that you yourself live in conformity with ¹⁰⁹  the law. ¹¹⁰ 

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ¹¹¹  and the people rushed together. ¹¹²  They seized ¹¹³  Paul and dragged him out of the temple courts, ¹¹⁴  and immediately the doors were shut.

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹¹⁵  wanted to know the true reason ¹¹⁶  Paul ¹¹⁷  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹¹⁸  to assemble. He then brought ¹¹⁹  Paul down and had him stand before them.

Kisah Para Rasul 23:23

23:23 Then ¹²⁰  he summoned ¹²¹  two of the centurions ¹²²  and said, “Make ready two hundred soldiers to go to Caesarea ¹²³  along with seventy horsemen ¹²⁴  and two hundred spearmen ¹²⁵  by ¹²⁶  nine o’clock tonight, ¹²⁷ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹²⁸  and to the Gentiles, that they should repent and turn to God, ¹²⁹  performing deeds consistent with ¹³⁰  repentance.

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ¹³¹  in disaster ¹³²  and great loss not only of the cargo and the ship, but also of our lives.” ¹³³ 

[2:14]  ¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:29]  ⁵ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁶ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁷ tn Or “about our noted ancestor,” “about the patriarch.”

[3:13]  ⁸ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁹ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹⁰ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹¹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹² tn Or “denied,” “disowned.”

[3:13]  ¹³ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:16]  ¹⁴ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹⁵ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹⁶ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ¹⁸ tn Or “in full view.”

[4:13]  ¹⁹ tn Or “courage.”

[4:13]  ²⁰ tn Or “and found out.”

[4:13]  ²¹ 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]  ²² tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:31]  ²³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ²⁴ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²⁵ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ²⁶ tn Or “speak God’s message.”

[4:31]  ²⁷ tn Or “with boldness.”

[7:5]  ²⁸ tn Grk “And he.” 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.

[7:5]  ²⁹ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ³⁰ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ³¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ³² sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ³³ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:34]  ³⁴ tn Or “mistreatment.”

[7:34]  ³⁵ tn Or “to set them free.”

[7:34]  ³⁶ tn Grk “And now.” 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.

[7:34]  ³⁷ sn A quotation from Exod 3:7-8, 10.

[7:35]  ³⁸ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ³⁹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁴⁰ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁴¹ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:43]  ⁴² tn Or “tent.”

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

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

[7:43]  ⁴⁴ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁴⁵ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁴⁶ tn Or “I will make you move.”

[7:43]  ⁴⁷ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[9:27]  ⁴⁸ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁴⁹ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁵⁰ tn Grk “and brought,” 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.

[9:27]  ⁵¹ tn Grk “and that,” 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.

[9:27]  ⁵² tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:40]  ⁵³ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁵⁴ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁵⁵ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁵⁶ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[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.

[12:8]  ⁶³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ⁶⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁶⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁶⁶ tn Or “outer garment.”

[12:11]  ⁶⁷ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:11]  ⁶⁸ tn Or “delivered.”

[12:11]  ⁶⁹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁷⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁷¹ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[15:12]  ⁷² tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁷³ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:22]  ⁷⁴ 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]  ⁷⁵ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁷⁶ 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.

[16:9]  ⁷⁷ tn Grk “And a.” 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.

[16:9]  ⁷⁸ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁷⁹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁸⁰ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁸¹ sn Macedonia was the Roman province of Macedonia in Greece.

[17:3]  ⁸² tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁸³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁸⁴ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁸⁵ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:4]  ⁸⁷ tn Or “convinced.”

[17:4]  ⁸⁸ tn Or “a large crowd.”

[17:4]  ⁸⁹ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁹⁰ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ⁹¹ 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]  ⁹² 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]  ⁹³ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁹⁴ 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]  ⁹⁵ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁹⁶ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁹⁷ 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.”

[19:17]  ⁹⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁹⁹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁰⁰ tn Or “exalted.”

[20:32]  ¹⁰¹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁰² tn Grk “word.”

[20:32]  ¹⁰³ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[21:24]  ¹⁰⁴ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹⁰⁵ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹⁰⁶ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

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

[21:24]  ¹⁰⁷ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ¹⁰⁸ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ¹⁰⁹ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ¹¹⁰ sn The law refers to the law of Moses.

[21:30]  ¹¹¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹¹² tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ¹¹³ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) 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 not been translated here.

[21:30]  ¹¹⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[22:30]  ¹¹⁵ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹¹⁶ 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]  ¹¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹¹⁸ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹¹⁹ 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.

[23:23]  ¹²⁰ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹²¹ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹²² sn See the note on the word centurion in 10:1.

[23:23]  ¹²³ 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 journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ¹²⁴ tn Or “cavalrymen.”

[23:23]  ¹²⁵ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ¹²⁶ tn Grk “from.”

[23:23]  ¹²⁷ tn Grk “from the third hour of the night.”

[26:20]  ¹²⁸ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹²⁹ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹³⁰ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[27:10]  ¹³¹ tn Grk “is going to be with disaster.”

[27:10]  ¹³² tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ¹³³ tn Grk “souls” (here, one’s physical life).