Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 2:30

2:30 So then, because ⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁵  on his throne, ⁶ 

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ⁷  name, ⁸  his very name has made this man – whom you see and know – strong. The ⁹  faith that is through Jesus ¹⁰  has given him this complete health in the presence ¹¹  of you all.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹²  saying to Abraham, ‘And in your descendants ¹³  all the nations ¹⁴  of the earth will be blessed.’ ¹⁵ 

Kisah Para Rasul 5:15

5:15 Thus ¹⁶  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:23

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹⁷  we found no one inside.”

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹⁸  seven ¹⁹  men who are well-attested, ²⁰  full of the Spirit and of wisdom, whom we may put in charge ²¹  of this necessary task. ²² 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ²³  made him move ²⁴  to this country where you now live.

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ²⁵  him ruler over Egypt and over all his household.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ²⁶  “Lord, I have heard from many people ²⁷  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:31

9:31 Then ²⁸  the church throughout Judea, Galilee, ²⁹  and Samaria experienced ³⁰  peace and thus was strengthened. ³¹  Living ³²  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ³³  increased in numbers.

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ³⁴  as he used to say, ³⁵  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ³⁶ 

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ³⁷  went as far as ³⁸  Phoenicia, ³⁹  Cyprus, ⁴⁰  and Antioch, ⁴¹  speaking the message ⁴²  to no one but Jews.

Kisah Para Rasul 12:11

12:11 When ⁴³  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁴⁴  me from the hand ⁴⁵  of Herod ⁴⁶  and from everything the Jewish people ⁴⁷  were expecting to happen.”

Kisah Para Rasul 13:11

13:11 Now ⁴⁸  look, the hand of the Lord is against ⁴⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁵⁰  and darkness came over ⁵¹  him, and he went around seeking people ⁵²  to lead him by the hand.

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁵³  forty years.

Kisah Para Rasul 13:39

13:39 and by this one ⁵⁴  everyone who believes is justified ⁵⁵  from everything from which the law of Moses could not justify ⁵⁶  you. ⁵⁷ 

Kisah Para Rasul 14:3

14:3 So they stayed there ⁵⁸  for a considerable time, speaking out courageously for the Lord, who testified ⁵⁹  to the message ⁶⁰  of his grace, granting miraculous signs ⁶¹  and wonders to be performed through their hands.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ⁶²  by giving you rain from heaven ⁶³  and fruitful seasons, satisfying you ⁶⁴  with food and your hearts with joy.” ⁶⁵ 

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁶⁶  and Samaria, they were relating at length ⁶⁷  the conversion of the Gentiles and bringing great joy ⁶⁸  to all the brothers.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ⁶⁹  telling them to abstain ⁷⁰  from things defiled ⁷¹  by idols and from sexual immorality and from what has been strangled ⁷²  and from blood.

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁷³  you, upsetting ⁷⁴  your minds ⁷⁵  by what they said, ⁷⁶ 

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁷⁷  and from blood and from what has been strangled ⁷⁸  and from sexual immorality. ⁷⁹  If you keep yourselves from doing these things, ⁸⁰  you will do well. Farewell. ⁸¹ 

Kisah Para Rasul 17:26

17:26 From one man ⁸²  he made every nation of the human race ⁸³  to inhabit the entire earth, ⁸⁴  determining their set times ⁸⁵  and the fixed limits of the places where they would live, ⁸⁶ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ⁸⁷  about words and names and your own law, settle ⁸⁸  it yourselves. I will not be ⁸⁹  a judge of these things!”

Kisah Para Rasul 19:40

19:40 For ⁹⁰  we are in danger of being charged with rioting ⁹¹  today, since there is no cause we can give to explain ⁹²  this disorderly gathering.” ⁹³ 

Kisah Para Rasul 20:3

20:3 where he stayed ⁹⁴  for three months. Because the Jews had made ⁹⁵  a plot ⁹⁶  against him as he was intending ⁹⁷  to sail ⁹⁸  for Syria, he decided ⁹⁹  to return through Macedonia. ¹⁰⁰ 

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ¹⁰¹  was sinking ¹⁰²  into a deep sleep while Paul continued to speak ¹⁰³  for a long time. Fast asleep, ¹⁰⁴  he fell down from the third story and was picked up dead.

Kisah Para Rasul 20:24

20:24 But I do not consider my life ¹⁰⁵  worth anything ¹⁰⁶  to myself, so that ¹⁰⁷  I may finish my task ¹⁰⁸  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁰⁹  of God’s grace.

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ¹¹⁰  and when the commanding officer ¹¹¹  was unable ¹¹²  to find out the truth ¹¹³  because of the disturbance, ¹¹⁴  he ordered Paul ¹¹⁵  to be brought into the barracks. ¹¹⁶ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹¹⁷  stood near ¹¹⁸  Paul ¹¹⁹  and said, “Have courage, ¹²⁰  for just as you have testified about me in Jerusalem, ¹²¹  so you must also testify in Rome.” ¹²² 

Kisah Para Rasul 24:3

24:3 Most excellent Felix, ¹²³  we acknowledge this everywhere and in every way ¹²⁴  with all gratitude. ¹²⁵ 

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ¹²⁶  that you have been a judge over this nation for many years, I confidently make my defense. ¹²⁷ 

Kisah Para Rasul 24:22

24:22 Then Felix, ¹²⁸  who understood the facts ¹²⁹  concerning the Way ¹³⁰  more accurately, ¹³¹  adjourned their hearing, ¹³²  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹³³ 

Kisah Para Rasul 24:25

24:25 While Paul ¹³⁴  was discussing ¹³⁵  righteousness, self-control, ¹³⁶  and the coming judgment, Felix ¹³⁷  became ¹³⁸  frightened and said, “Go away for now, and when I have an opportunity, ¹³⁹  I will send for you.”

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ¹⁴⁰  to him, ¹⁴¹  because I cannot believe ¹⁴²  that any of these things has escaped his notice, ¹⁴³  for this was not done in a corner. ¹⁴⁴ 

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ¹⁴⁵  would sail to Italy, ¹⁴⁶  they handed over Paul and some other prisoners to a centurion ¹⁴⁷  of the Augustan Cohort ¹⁴⁸  named Julius.

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ¹⁴⁹  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ¹⁵⁰  and have gone ¹⁵¹  without food; you have eaten nothing. ¹⁵² 

Kisah Para Rasul 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ¹⁵³  but will never understand,

and you will keep on looking, ¹⁵⁴  but will never perceive.

[2:22]  ¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:30]  ⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[3:16]  ⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “in full view.”

[3:25]  ¹² tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹³ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹⁴ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹⁵ sn A quotation from Gen 22:18.

[5:15]  ¹⁶ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:23]  ¹⁷ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[6:3]  ¹⁸ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁹ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ²⁰ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ²¹ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ²² tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[7:4]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ²⁴ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:10]  ²⁵ tn Or “appointed.” See Gen 41:41-43.

[9:13]  ²⁶ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁷ tn The word “people” is not in the Greek text, but is implied.

[9:31]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “had.”

[9:31]  ³¹ 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]  ³² 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]  ³³ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[11:16]  ³⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ³⁵ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ³⁶ sn John…Spirit. This remark repeats Acts 1:5.

[11:19]  ³⁷ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ³⁸ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ³⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁴⁰ tn Grk “and Cyprus,” 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.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ⁴¹ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ⁴² tn Grk “word.”

[12:11]  ⁴³ 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]  ⁴⁴ tn Or “delivered.”

[12:11]  ⁴⁵ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁴⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁴⁷ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:11]  ⁴⁸ 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.

[13:11]  ⁴⁹ tn Grk “upon,” but in a negative sense.

[13:11]  ⁵⁰ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁵¹ tn Grk “fell on.”

[13:11]  ⁵² tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:21]  ⁵³ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:39]  ⁵⁴ sn This one refers here to Jesus.

[13:39]  ⁵⁵ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁵⁶ tn Or “could not free.”

[13:39]  ⁵⁷ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[14:3]  ⁵⁸ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁵⁹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁶⁰ tn Grk “word.”

[14:3]  ⁶¹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:17]  ⁶² tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ⁶³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁶⁴ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ⁶⁵ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[15:3]  ⁶⁶ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁶⁷ 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]  ⁶⁸ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:20]  ⁶⁹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁷⁰ 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]  ⁷¹ tn Or “polluted.”

[15:20]  ⁷² 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).

[15:24]  ⁷³ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁷⁴ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁷⁵ tn Grk “souls.”

[15:24]  ⁷⁶ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:29]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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).

[17:26]  ⁸² sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁸³ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁸⁴ tn Grk “to live over all the face of the earth.”

[17:26]  ⁸⁵ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁸⁶ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[18:15]  ⁸⁷ tn Or “dispute.”

[18:15]  ⁸⁸ tn Grk “see to it” (an idiom).

[18:15]  ⁸⁹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:40]  ⁹⁰ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁹¹ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁹² tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁹³ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:3]  ⁹⁴ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁹⁵ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁹⁶ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁹⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁹⁸ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ⁹⁹ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹⁰⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[20:9]  ¹⁰¹ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹⁰² tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ¹⁰³ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ¹⁰⁴ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:24]  ¹⁰⁵ tn Grk “soul.”

[20:24]  ¹⁰⁶ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁰⁷ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁰⁸ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁰⁹ tn Or “to the gospel.”

[21:34]  ¹¹⁰ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹¹¹ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹¹² tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹¹³ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹¹⁴ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹¹⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹¹⁶ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ¹¹⁷ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹¹⁸ 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]  ¹¹⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹²⁰ tn Or “Do not be afraid.”

[23:11]  ¹²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹²² 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.

[24:3]  ¹²³ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ¹²⁴ tn Grk “in every way and everywhere.”

[24:3]  ¹²⁵ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:10]  ¹²⁶ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ¹²⁷ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:22]  ¹²⁸ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹²⁹ tn Grk “the things.”

[24:22]  ¹³⁰ tn That is, concerning Christianity.

[24:22]  ¹³¹ 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]  ¹³² 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]  ¹³³ 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.”

[24:25]  ¹³⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ¹³⁵ tn Or “speaking about.”

[24:25]  ¹³⁶ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ¹³⁷ sn See the note on Felix in 23:26.

[24:25]  ¹³⁸ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ¹³⁹ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[26:26]  ¹⁴⁰ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ¹⁴¹ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ¹⁴² tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ¹⁴³ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ¹⁴⁴ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[27:1]  ¹⁴⁵ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ¹⁴⁶ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ¹⁴⁷ sn See the note on the word centurion in 10:1.

[27:1]  ¹⁴⁸ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:33]  ¹⁴⁹ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ¹⁵⁰ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ¹⁵¹ tn Or “continued.”

[27:33]  ¹⁵² tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[28:26]  ¹⁵³ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ¹⁵⁴ tn Or “seeing”; Grk “you will look by looking” (an idiom).