Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ¹  they were acutely distressed ²  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 4:13

4:13 When they saw the boldness ³  of Peter and John, and discovered ⁴  that they were uneducated ⁵  and ordinary ⁶  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 ⁷  God for what had happened.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁸  and said, “Master of all, ⁹  you who made the heaven, the earth, ¹⁰  the sea, and everything that is in them,

Kisah Para Rasul 4:31

4:31 When ¹¹  they had prayed, the place where they were assembled together was shaken, ¹²  and they were all filled with the Holy Spirit and began to speak ¹³  the word of God ¹⁴  courageously. ¹⁵ 

Kisah Para Rasul 5:10

5:10 At once ¹⁶  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 5:15

5:15 Thus ¹⁷  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 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹⁸  and incited people to follow him in revolt. ¹⁹  He too was killed, and all who followed him were scattered.

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 ²⁰  made him move ²¹  to this country where you now live.

Kisah Para Rasul 7:8

7:8 Then God ²²  gave Abraham ²³  the covenant ²⁴  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ²⁵  and Isaac became the father of ²⁶  Jacob, and Jacob of the twelve patriarchs. ²⁷ 

Kisah Para Rasul 8:27

8:27 So ²⁸  he got up ²⁹  and went. There ³⁰  he met ³¹  an Ethiopian eunuch, ³²  a court official of Candace, ³³  queen of the Ethiopians, who was in charge of all her treasury. He ³⁴  had come to Jerusalem to worship, ³⁵ 

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ³⁶  went on his way rejoicing. ³⁷ 

Kisah Para Rasul 9:38-39

9:38 Because Lydda ³⁸  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ³⁹  9:39 So Peter got up and went with them, and ⁴⁰  when he arrived ⁴¹  they brought him to the upper room. All ⁴²  the widows stood beside him, crying and showing him ⁴³  the tunics ⁴⁴  and other clothing ⁴⁵  Dorcas used to make ⁴⁶  while she was with them.

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁴⁷  called two of his personal servants ⁴⁸  and a devout soldier from among those who served him, ⁴⁹ 

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ⁵⁰  an object something like a large sheet descending, ⁵¹  being let down from heaven ⁵²  by its four corners, and it came to me.

Kisah Para Rasul 12:11

12:11 When ⁵³  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁵⁴  me from the hand ⁵⁵  of Herod ⁵⁶  and from everything the Jewish people ⁵⁷  were expecting to happen.”

Kisah Para Rasul 12:19-20

12:19 When Herod ⁵⁸  had searched ⁵⁹  for him and did not find him, he questioned ⁶⁰  the guards and commanded that they be led away to execution. ⁶¹  Then ⁶²  Herod ⁶³  went down from Judea to Caesarea ⁶⁴  and stayed there.

12:20 Now Herod ⁶⁵  was having an angry quarrel ⁶⁶  with the people of Tyre ⁶⁷  and Sidon. ⁶⁸  So they joined together ⁶⁹  and presented themselves before him. And after convincing ⁷⁰  Blastus, the king’s personal assistant, ⁷¹  to help them, ⁷²  they asked for peace, ⁷³  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 13:11

13:11 Now ⁷⁴  look, the hand of the Lord is against ⁷⁵  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁷⁶  and darkness came over ⁷⁷  him, and he went around seeking people ⁷⁸  to lead him by the hand.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁷⁹  the leaders of the synagogue ⁸⁰  sent them a message, ⁸¹  saying, “Brothers, ⁸²  if you have any message ⁸³  of exhortation ⁸⁴  for the people, speak it.” ⁸⁵ 

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁸⁶  had broken up, ⁸⁷  many of the Jews and God-fearing proselytes ⁸⁸  followed Paul and Barnabas, who were speaking with them and were persuading ⁸⁹  them ⁹⁰  to continue ⁹¹  in the grace of God.

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁹²  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁹³  of their region.

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ⁹⁴  and Iconium, ⁹⁵  and after winning ⁹⁶  the crowds over, they stoned ⁹⁷  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁹⁸  and Samaria, they were relating at length ⁹⁹  the conversion of the Gentiles and bringing great joy ¹⁰⁰  to all the brothers.

Kisah Para Rasul 16:15-16

16:15 After she and her household were baptized, she urged us, ¹⁰¹  “If ¹⁰²  you consider me to be a believer in the Lord, ¹⁰³  come and stay in my house.” And she persuaded ¹⁰⁴  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ¹⁰⁵  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ¹⁰⁶  She ¹⁰⁷  brought her owners ¹⁰⁸  a great profit by fortune-telling. ¹⁰⁹ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹¹⁰  and turned ¹¹¹  and said to the spirit, “I command you in the name of Jesus Christ ¹¹²  to come out of her!” And it came out of her at once. ¹¹³ 

Kisah Para Rasul 16:27

16:27 When the jailer woke up ¹¹⁴  and saw the doors of the prison standing open, ¹¹⁵  he drew his sword and was about to kill himself, ¹¹⁶  because he assumed ¹¹⁷  the prisoners had escaped.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ¹¹⁸  Jason and some of the brothers before the city officials, ¹¹⁹  screaming, “These people who have stirred up trouble ¹²⁰  throughout the world ¹²¹  have come here too,

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹²²  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹²³ 

Kisah Para Rasul 18:6

18:6 When they opposed him ¹²⁴  and reviled him, ¹²⁵  he protested by shaking out his clothes ¹²⁶  and said to them, “Your blood ¹²⁷  be on your own heads! I am guiltless! ¹²⁸  From now on I will go to the Gentiles!”

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹²⁹  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹³⁰  I would have been justified in accepting the complaint ¹³¹  of you Jews, ¹³² 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹³³  many more days in Corinth, ¹³⁴  said farewell to ¹³⁵  the brothers and sailed away to Syria accompanied by ¹³⁶  Priscilla and Aquila. ¹³⁷  He ¹³⁸  had his hair cut off ¹³⁹  at Cenchrea ¹⁴⁰  because he had made a vow. ¹⁴¹ 

Kisah Para Rasul 18:21

18:21 but said farewell to ¹⁴²  them and added, ¹⁴³  “I will come back ¹⁴⁴  to you again if God wills.” ¹⁴⁵  Then ¹⁴⁶  he set sail from Ephesus,

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹⁴⁷  in the synagogue, ¹⁴⁸  but when Priscilla and Aquila ¹⁴⁹  heard him, they took him aside ¹⁵⁰  and explained the way of God to him more accurately.

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁵¹  Apollos was in Corinth, ¹⁵²  Paul went through the inland ¹⁵³  regions ¹⁵⁴  and came to Ephesus. ¹⁵⁵  He ¹⁵⁶  found some disciples there ¹⁵⁷ 

Kisah Para Rasul 19:9

19:9 But when ¹⁵⁸  some were stubborn ¹⁵⁹  and refused to believe, reviling ¹⁶⁰  the Way ¹⁶¹  before the congregation, he left ¹⁶²  them and took the disciples with him, ¹⁶³  addressing ¹⁶⁴  them every day ¹⁶⁵  in the lecture hall ¹⁶⁶  of Tyrannus.

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁶⁷  Paul resolved ¹⁶⁸  to go to Jerusalem, ¹⁶⁹  passing through Macedonia ¹⁷⁰  and Achaia. ¹⁷¹  He said, ¹⁷²  “After I have been there, I must also see Rome.” ¹⁷³ 

Kisah Para Rasul 19:25

19:25 He gathered ¹⁷⁴  these ¹⁷⁵  together, along with the workmen in similar trades, ¹⁷⁶  and said, “Men, you know that our prosperity ¹⁷⁷  comes from this business.

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ¹⁷⁸  was sinking ¹⁷⁹  into a deep sleep while Paul continued to speak ¹⁸⁰  for a long time. Fast asleep, ¹⁸¹  he fell down from the third story and was picked up dead.

Kisah Para Rasul 20:15

20:15 We set sail ¹⁸²  from there, and on the following day we arrived off Chios. ¹⁸³  The next day we approached ¹⁸⁴  Samos, ¹⁸⁵  and the day after that we arrived at Miletus. ¹⁸⁶ 

Kisah Para Rasul 21:5

21:5 When ¹⁸⁷  our time was over, ¹⁸⁸  we left and went on our way. All of them, with their wives and children, accompanied ¹⁸⁹  us outside of the city. After ¹⁹⁰  kneeling down on the beach and praying, ¹⁹¹ 

Kisah Para Rasul 21:8

21:8 On the next day we left ¹⁹²  and came to Caesarea, ¹⁹³  and entered ¹⁹⁴  the house of Philip the evangelist, who was one of the seven, ¹⁹⁵  and stayed with him.

Kisah Para Rasul 21:24

21:24 take them and purify ¹⁹⁶  yourself along with them and pay their expenses, ¹⁹⁷  so that they may have their heads shaved. ¹⁹⁸  Then ¹⁹⁹  everyone will know there is nothing in what they have been told ²⁰⁰  about you, but that you yourself live in conformity with ²⁰¹  the law. ²⁰² 

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ²⁰³  and after he had purified himself ²⁰⁴  along with them, he went to the temple and gave notice ²⁰⁵  of the completion of the days of purification, ²⁰⁶  when ²⁰⁷  the sacrifice would be offered for each ²⁰⁸  of them.

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ²⁰⁹  was listening to him until he said this. ²¹⁰  Then ²¹¹  they raised their voices and shouted, ²¹²  “Away with this man ²¹³  from the earth! For he should not be allowed to live!” ²¹⁴ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ²¹⁵  wanted to know the true reason ²¹⁶  Paul ²¹⁷  was being accused by the Jews, he released him and ordered the chief priests and the whole council ²¹⁸  to assemble. He then brought ²¹⁹  Paul down and had him stand before them.

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ²²⁰  Do ²²¹  you sit there judging me according to the law, ²²²  and in violation of the law ²²³  you order me to be struck?”

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²²⁴  and some experts in the law ²²⁵  from the party of the Pharisees stood up ²²⁶  and protested strongly, ²²⁷  “We find nothing wrong ²²⁸  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 23:23

23:23 Then ²²⁹  he summoned ²³⁰  two of the centurions ²³¹  and said, “Make ready two hundred soldiers to go to Caesarea ²³²  along with seventy horsemen ²³³  and two hundred spearmen ²³⁴  by ²³⁵  nine o’clock tonight, ²³⁶ 

Kisah Para Rasul 23:30

23:30 When I was informed ²³⁷  there would be a plot ²³⁸  against this man, I sent him to you at once, also ordering his accusers to state their charges ²³⁹  against him before you.

Kisah Para Rasul 24:24-25

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ²⁴⁰  arrived with his wife Drusilla, ²⁴¹  who was Jewish, he sent for Paul and heard him speak ²⁴²  about faith in Christ Jesus. ²⁴³  24:25 While Paul ²⁴⁴  was discussing ²⁴⁵  righteousness, self-control, ²⁴⁶  and the coming judgment, Felix ²⁴⁷  became ²⁴⁸  frightened and said, “Go away for now, and when I have an opportunity, ²⁴⁹  I will send for you.”

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ²⁵⁰  and Bernice came with great pomp ²⁵¹  and entered the audience hall, ²⁵²  along with the senior military officers ²⁵³  and the prominent men of the city. When Festus ²⁵⁴  gave the order, ²⁵⁵  Paul was brought in.

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ²⁵⁶  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ²⁵⁷  by kicking against the goads.’ ²⁵⁸ 

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ²⁵⁹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ²⁶⁰ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ²⁶¹  Paul ²⁶²  stood up ²⁶³  among them and said, “Men, you should have listened to me ²⁶⁴  and not put out to sea ²⁶⁵  from Crete, thus avoiding ²⁶⁶  this damage and loss.

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ²⁶⁷  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ²⁶⁸  and have gone ²⁶⁹  without food; you have eaten nothing. ²⁷⁰ 

Kisah Para Rasul 27:40

27:40 So they slipped ²⁷¹  the anchors ²⁷²  and left them in the sea, at the same time loosening the linkage ²⁷³  that bound the steering oars ²⁷⁴  together. Then they hoisted ²⁷⁵  the foresail ²⁷⁶  to the wind and steered toward ²⁷⁷  the beach.

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ²⁷⁸  or suddenly drop dead. So after they had waited ²⁷⁹  a long time and had seen ²⁸⁰  nothing unusual happen ²⁸¹  to him, they changed their minds ²⁸²  and said he was a god. ²⁸³ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ²⁸⁴  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁸⁵  through the prophet Isaiah

[2:37]  ¹ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ² tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[4:13]  ³ tn Or “courage.”

[4:13]  ⁴ tn Or “and found out.”

[4:13]  ⁵ 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]  ⁶ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:21]  ⁷ tn Or “glorifying.”

[4:24]  ⁸ sn With one mind. Compare Acts 1:14.

[4:24]  ⁹ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:31]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “speak God’s message.”

[4:31]  ¹⁵ tn Or “with boldness.”

[5:10]  ¹⁶ tn Grk “And at once.” 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.

[5:15]  ¹⁷ 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.

[5:37]  ¹⁸ tn Or “registration.”

[5:37]  ¹⁹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:4]  ²⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ²¹ 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.

[7:8]  ²² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ²³ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ²⁴ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ²⁵ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ²⁶ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ²⁷ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[8:27]  ²⁸ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ²⁹ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ³⁰ tn Grk “And there.” 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.

[8:27]  ³¹ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ³² sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ³³ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ³⁴ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ³⁵ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:39]  ³⁶ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ³⁷ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

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

[9:38]  ³⁹ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁴⁰ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁴¹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁴² tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁴³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁴⁴ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁴⁵ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁴⁶ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[10:7]  ⁴⁷ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁴⁸ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁴⁹ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[11:5]  ⁵⁰ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ⁵¹ tn Or “coming down.”

[11:5]  ⁵² tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[12:11]  ⁵³ 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]  ⁵⁴ tn Or “delivered.”

[12:11]  ⁵⁵ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁵⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁵⁷ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:19]  ⁵⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ⁵⁹ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ⁶⁰ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ⁶¹ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁶² tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁶³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ⁶⁴ 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.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:20]  ⁶⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ⁶⁶ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ⁶⁷ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ⁶⁸ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ⁶⁹ tn Or “with one accord.”

[12:20]  ⁷⁰ tn Or “persuading.”

[12:20]  ⁷¹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ⁷² tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ⁷³ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[13:11]  ⁷⁴ 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]  ⁷⁵ tn Grk “upon,” but in a negative sense.

[13:11]  ⁷⁶ 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]  ⁷⁷ tn Grk “fell on.”

[13:11]  ⁷⁸ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:15]  ⁷⁹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁸⁰ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁸¹ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁸² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁸³ tn Or “word.”

[13:15]  ⁸⁴ tn Or “encouragement.”

[13:15]  ⁸⁵ tn Or “give it.”

[13:43]  ⁸⁶ sn See the note on synagogue in 6:9.

[13:43]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁹⁰ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁹¹ 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.

[13:50]  ⁹² tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁹³ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[14:19]  ⁹⁴ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁹⁵ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁹⁶ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁹⁷ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[15:3]  ⁹⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁹⁹ 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]  ¹⁰⁰ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[16:15]  ¹⁰¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁰² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁰³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁰⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ¹⁰⁵ tn Grk “Now 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.

[16:16]  ¹⁰⁶ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ¹⁰⁷ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ¹⁰⁸ tn Or “masters.”

[16:16]  ¹⁰⁹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:18]  ¹¹⁰ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹¹¹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹¹³ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:27]  ¹¹⁴ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ¹¹⁵ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹¹⁶ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ¹¹⁷ tn Or “thought.”

[17:6]  ¹¹⁸ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹¹⁹ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ¹²⁰ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹²¹ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:15]  ¹²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹²³ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[18:6]  ¹²⁴ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ¹²⁵ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ¹²⁶ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ¹²⁷ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ¹²⁸ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:14]  ¹²⁹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹³⁰ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹³¹ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ¹³² tn Grk “accepting your complaint, O Jews.”

[18:18]  ¹³³ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹³⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹³⁵ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹³⁶ tn Grk “Syria, and with him.”

[18:18]  ¹³⁷ sn See the note on Aquila in 18:2.

[18:18]  ¹³⁸ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹³⁹ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁴⁰ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹⁴¹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:21]  ¹⁴² tn Or “but took leave of.”

[18:21]  ¹⁴³ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁴⁴ tn Or “will return.”

[18:21]  ¹⁴⁵ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ¹⁴⁶ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:26]  ¹⁴⁷ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁴⁸ sn See the note on synagogue in 6:9.

[18:26]  ¹⁴⁹ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹⁵⁰ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:1]  ¹⁵¹ tn Grk “It happened that while.” 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.

[19:1]  ¹⁵² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁵³ tn Or “interior.”

[19:1]  ¹⁵⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁵⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁵⁶ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹⁵⁷ tn The word “there” is not in the Greek text but is implied.

[19:9]  ¹⁵⁸ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹⁵⁹ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹⁶⁰ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹⁶¹ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹⁶² tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹⁶³ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁶⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹⁶⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁶⁶ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:21]  ¹⁶⁷ tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁶⁸ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹⁷⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹⁷¹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹⁷² tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹⁷³ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:25]  ¹⁷⁴ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁷⁵ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹⁷⁶ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹⁷⁷ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[20:9]  ¹⁷⁸ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹⁷⁹ 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]  ¹⁸⁰ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ¹⁸¹ 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.”

[20:15]  ¹⁸² tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ¹⁸³ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ¹⁸⁴ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ¹⁸⁵ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ¹⁸⁶ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[21:5]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ 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]  ¹⁹¹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:8]  ¹⁹² tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁹³ 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 another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹⁹⁴ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁹⁵ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:24]  ¹⁹⁶ 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]  ¹⁹⁷ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²⁰¹ 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]  ²⁰² sn The law refers to the law of Moses.

[21:26]  ²⁰³ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ²⁰⁴ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ²⁰⁵ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ²⁰⁶ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ²⁰⁷ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ²⁰⁸ tn Grk “for each one.”

[22:22]  ²⁰⁹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ²¹⁰ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ²¹¹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ²¹² tn Grk “and said.”

[22:22]  ²¹³ tn Grk “this one.”

[22:22]  ²¹⁴ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:30]  ²¹⁵ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ²¹⁶ 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]  ²¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ²¹⁸ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ²¹⁹ 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.

[23:3]  ²²⁰ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ²²¹ tn Grk “And do.” 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.

[23:3]  ²²² tn The law refers to the law of Moses.

[23:3]  ²²³ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:9]  ²²⁴ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²²⁵ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²²⁶ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²²⁷ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²²⁸ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:23]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ sn See the note on the word centurion in 10:1.

[23:23]  ²³² 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]  ²³³ tn Or “cavalrymen.”

[23:23]  ²³⁴ 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]  ²³⁵ tn Grk “from.”

[23:23]  ²³⁶ tn Grk “from the third hour of the night.”

[23:30]  ²³⁷ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ²³⁸ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ²³⁹ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[24:24]  ²⁴⁰ sn See the note on Antonius Felix in 23:24.

[24:24]  ²⁴¹ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ²⁴² tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ²⁴³ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ²⁴⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²⁴⁵ tn Or “speaking about.”

[24:25]  ²⁴⁶ 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]  ²⁴⁷ sn See the note on Felix in 23:26.

[24:25]  ²⁴⁸ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ²⁴⁹ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[25:23]  ²⁵⁰ sn See the note on King Agrippa in 25:13.

[25:23]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ 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]  ²⁵⁴ sn See the note on Porcius Festus in 24:27.

[25:23]  ²⁵⁵ 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.

[26:14]  ²⁵⁶ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ²⁵⁷ tn Grk “It is hard for you.”

[26:14]  ²⁵⁸ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:29]  ²⁵⁹ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ²⁶⁰ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[27:21]  ²⁶¹ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²⁶² tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²⁶³ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²⁶⁴ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

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

[27:21]  ²⁶⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ²⁶⁶ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:33]  ²⁶⁷ 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]  ²⁶⁸ 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]  ²⁶⁹ tn Or “continued.”

[27:33]  ²⁷⁰ 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.

[27:40]  ²⁷¹ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ²⁷² tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ²⁷³ tn Grk “bands”; possibly “ropes.”

[27:40]  ²⁷⁴ tn Or “rudders.”

[27:40]  ²⁷⁵ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ²⁷⁶ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ²⁷⁷ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[28:6]  ²⁷⁸ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ²⁷⁹ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ²⁸⁰ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ²⁸¹ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ²⁸² tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ²⁸³ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:25]  ²⁸⁴ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁸⁵ tn Or “forefathers”; Grk “fathers.”