Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ¹  “Aren’t ²  all these who are speaking Galileans?

Kisah Para Rasul 2:24

2:24 But God raised him up, ³  having released ⁴  him from the pains ⁵  of death, because it was not possible for him to be held in its power. ⁶ 

Kisah Para Rasul 3:7

3:7 Then ⁷  Peter ⁸  took hold ⁹  of him by the right hand and raised him up, and at once the man’s ¹⁰  feet and ankles were made strong. ¹¹ 

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 4:3

4:3 So ¹²  they seized ¹³  them and put them in jail ¹⁴  until the next day (for it was already evening).

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ¹⁵  crowds of both men and women.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹⁶  opened ¹⁷  the doors of the prison, ¹⁸  led them out, ¹⁹  and said,

Kisah Para Rasul 5:29

5:29 But Peter and the apostles replied, ²⁰  “We must obey ²¹  God rather than people. ²² 

Kisah Para Rasul 8:2

8:2 Some ²³  devout men buried Stephen and made loud lamentation ²⁴  over him. ²⁵ 

Kisah Para Rasul 8:10

8:10 All the people, ²⁶  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ²⁷ 

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ²⁸  that he may perhaps forgive you for the intent of your heart. ²⁹ 

Kisah Para Rasul 9:25

9:25 But his disciples took him at night and let him down through an opening ³⁰  in the wall by lowering him in a basket. ³¹ 

Kisah Para Rasul 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ³²  he was paralyzed.

Kisah Para Rasul 11:9

11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ³³  ritually unclean!’

Kisah Para Rasul 11:21-22

11:21 The ³⁴  hand of the Lord was with them, and a great number who believed ³⁵  turned ³⁶  to the Lord. 11:22 A report ³⁷  about them came to the attention ³⁸  of the church in Jerusalem, ³⁹  and they sent Barnabas ⁴⁰  to Antioch. ⁴¹ 

Kisah Para Rasul 11:30

11:30 They did so, ⁴²  sending their financial aid ⁴³  to the elders by Barnabas and Saul.

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ⁴⁴  and saw him, they were greatly astonished. ⁴⁵ 

Kisah Para Rasul 12:21

12:21 On a day determined in advance, Herod ⁴⁶  put on his royal robes, ⁴⁷  sat down on the judgment seat, ⁴⁸  and made a speech ⁴⁹  to them.

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ⁵⁰  and ⁵¹  prayed and placed their hands ⁵²  on them, they sent them off.

Kisah Para Rasul 13:8

13:8 But the magician Elymas ⁵³  (for that is the way his name is translated) ⁵⁴  opposed them, trying to turn the proconsul ⁵⁵  away from the faith.

Kisah Para Rasul 13:23-24

13:23 From the descendants ⁵⁶  of this man ⁵⁷  God brought to Israel a Savior, Jesus, just as he promised. ⁵⁸  13:24 Before ⁵⁹  Jesus ⁶⁰  arrived, John ⁶¹  had proclaimed a baptism for repentance ⁶²  to all the people of Israel.

Kisah Para Rasul 13:51

13:51 So after they shook ⁶³  the dust off their feet ⁶⁴  in protest against them, they went to Iconium. ⁶⁵ 

Kisah Para Rasul 14:4

14:4 But the population ⁶⁶  of the city was divided; some ⁶⁷  sided with the Jews, and some with the apostles.

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ⁶⁸  that we should not cause extra difficulty ⁶⁹  for those among the Gentiles ⁷⁰  who are turning to God,

Kisah Para Rasul 16:6-7

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁷¹  and Galatia, ⁷²  having been prevented ⁷³  by the Holy Spirit from speaking the message ⁷⁴  in the province of Asia. ⁷⁵  16:7 When they came to ⁷⁶  Mysia, ⁷⁷  they attempted to go into Bithynia, ⁷⁸  but the Spirit of Jesus did not allow ⁷⁹  them to do this, ⁸⁰ 

Kisah Para Rasul 16:28

16:28 But Paul called out loudly, ⁸¹  “Do not harm yourself, ⁸²  for we are all here!”

Kisah Para Rasul 18:22

18:22 and when he arrived ⁸³  at Caesarea, ⁸⁴  he went up and greeted ⁸⁵  the church at Jerusalem ⁸⁶  and then went down to Antioch. ⁸⁷ 

Kisah Para Rasul 19:3

19:3 So Paul ⁸⁸  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁸⁹ 

Kisah Para Rasul 19:28

19:28 When ⁹⁰  they heard ⁹¹  this they became enraged ⁹²  and began to shout, ⁹³  “Great is Artemis ⁹⁴  of the Ephesians!”

Kisah Para Rasul 19:37

19:37 For you have brought these men here who are neither temple robbers ⁹⁵  nor blasphemers of our goddess. ⁹⁶ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁹⁷  and spoken many words of encouragement ⁹⁸  to the believers there, ⁹⁹  he came to Greece, ¹⁰⁰ 

Kisah Para Rasul 23:2

23:2 At that ¹⁰¹  the high priest Ananias ordered those standing near ¹⁰²  Paul ¹⁰³  to strike ¹⁰⁴  him on the mouth.

Kisah Para Rasul 23:24

23:24 and provide mounts for Paul to ride ¹⁰⁵  so that he may be brought safely to Felix ¹⁰⁶  the governor.” ¹⁰⁷ 

Kisah Para Rasul 24:17

24:17 After several years ¹⁰⁸  I came to bring to my people gifts for the poor ¹⁰⁹  and to present offerings, ¹¹⁰ 

Kisah Para Rasul 24:19-20

24:19 But there are some Jews from the province of Asia ¹¹¹  who should be here before you and bring charges, ¹¹²  if they have anything against me. 24:20 Or these men here ¹¹³  should tell what crime ¹¹⁴  they found me guilty of ¹¹⁵  when I stood before the council, ¹¹⁶ 

Kisah Para Rasul 26:17

26:17 I will rescue ¹¹⁷  you from your own people ¹¹⁸  and from the Gentiles, to whom ¹¹⁹  I am sending you

Kisah Para Rasul 27:15

27:15 When the ship was caught in it ¹²⁰  and could not head into ¹²¹  the wind, we gave way to it and were driven ¹²²  along.

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ¹²³  also came and were healed. ¹²⁴ 

[2:7]  ¹ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ² tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:24]  ³ tn Grk “Whom God raised up.”

[2:24]  ⁴ tn Or “having freed.”

[2:24]  ⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[3:7]  ⁷ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁰ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹¹ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:3]  ¹² tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ¹³ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹⁴ tn Or “prison,” “custody.”

[5:14]  ¹⁵ tn Or “More and more believers were added to the Lord.”

[5:19]  ¹⁶ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹⁷ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ¹⁸ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ¹⁹ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[5:29]  ²⁰ tn Grk “apostles answered and said.”

[5:29]  ²¹ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ²² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[8:2]  ²³ tn “Some” is not in the Greek text, but is implied.

[8:2]  ²⁴ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ²⁵ tn Or “mourned greatly for him.”

[8:10]  ²⁶ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ²⁷ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:22]  ²⁸ tn Or “and implore the Lord.”

[8:22]  ²⁹ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[9:25]  ³⁰ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ³¹ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:33]  ³² tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[11:9]  ³³ tn Or “declare.” The wording matches Acts 10:15.

[11:21]  ³⁴ tn Grk “And the.” 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.

[11:21]  ³⁵ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ³⁶ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ³⁷ tn Grk “Word.”

[11:22]  ³⁸ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁴⁰ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁴¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:30]  ⁴² tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ⁴³ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:16]  ⁴⁴ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ⁴⁵ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:21]  ⁴⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:21]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:21]  ⁴⁷ tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

[12:21]  ⁴⁸ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[12:21]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[12:21]  ⁴⁹ tn Or “delivered a public address.”

[13:3]  ⁵⁰ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ⁵¹ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ⁵² sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:8]  ⁵³ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ⁵⁴ sn A parenthetical note by the author.

[13:8]  ⁵⁵ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:23]  ⁵⁶ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ⁵⁷ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁵⁸ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ⁵⁹ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ⁶¹ sn John refers here to John the Baptist.

[13:24]  ⁶² tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:51]  ⁶³ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ⁶⁴ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ⁶⁵ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[14:4]  ⁶⁶ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ⁶⁷ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[15:19]  ⁶⁸ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ⁶⁹ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁷⁰ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[16:6]  ⁷¹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁷² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁷³ tn Or “forbidden.”

[16:6]  ⁷⁴ tn Or “word.”

[16:6]  ⁷⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ⁷⁶ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁷⁷ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁷⁸ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁷⁹ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁸⁰ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:28]  ⁸¹ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ⁸² sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[18:22]  ⁸³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ⁸⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).

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

[18:22]  ⁸⁵ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ⁸⁶ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁸⁷ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

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

[19:3]  ⁸⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁸⁹ tn Grk “they said.”

[19:28]  ⁹⁰ 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.

[19:28]  ⁹¹ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁹² tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁹³ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁹⁴ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:37]  ⁹⁵ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁹⁶ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[20:2]  ⁹⁷ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁹⁸ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁹⁹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹⁰⁰ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[23:2]  ¹⁰¹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁰² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁰³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁰⁴ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:24]  ¹⁰⁵ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ¹⁰⁶ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ¹⁰⁷ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[24:17]  ¹⁰⁸ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹⁰⁹ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹¹⁰ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:19]  ¹¹¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ¹¹² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20]  ¹¹³ tn Grk “these [men] themselves.”

[24:20]  ¹¹⁴ tn Or “unrighteous act.”

[24:20]  ¹¹⁵ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ¹¹⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[26:17]  ¹¹⁷ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ¹¹⁸ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹¹⁹ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[27:15]  ¹²⁰ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ¹²¹ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ¹²² sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[28:9]  ¹²³ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ¹²⁴ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.