Kisah Para Rasul 21:11

21:11 He came ¹  to us, took ²  Paul’s belt, ³  tied ⁴  his own hands and feet with it, ⁵  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁶  to the Gentiles.’”

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ⁷  crowds of both men and women.

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ⁸ 

Kisah Para Rasul 2:18

2:18 Even on my servants, ⁹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ¹⁰ 

Kisah Para Rasul 17:12

17:12 Therefore many of them believed, along with quite a few ¹¹  prominent ¹²  Greek women and men.

Kisah Para Rasul 5:4

5:4 Before it was sold, ¹³  did it not ¹⁴  belong to you? And when it was sold, was the money ¹⁵  not at your disposal? How have you thought up this deed in your heart? ¹⁶  You have not lied to people ¹⁷  but to God!”

Kisah Para Rasul 22:4

22:4 I ¹⁸  persecuted this Way ¹⁹  even to the point of death, ²⁰  tying up ²¹  both men and women and putting ²²  them in prison,

Kisah Para Rasul 21:9

21:9 (He had four unmarried ²³  daughters who prophesied.) ²⁴ 

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ²⁵ 

Kisah Para Rasul 5:10

5:10 At once ²⁶  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 9:36

Peter Raises Dorcas

9:36 Now in Joppa ²⁷  there was a disciple named Tabitha (which in translation means ²⁸  Dorcas). ²⁹  She was continually doing good deeds and acts of charity. ³⁰ 

Kisah Para Rasul 2:17

2:17 ‘And in the last days ³¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ³² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ³³  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. ³⁴  She ³⁵  brought her owners ³⁶  a great profit by fortune-telling. ³⁷ 

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ³⁸  and the name of Jesus Christ, ³⁹  they began to be baptized, ⁴⁰  both men and women.

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁴¹  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 ⁴²  of their region.

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁴³  and joined Paul and Silas, along with a large group ⁴⁴  of God-fearing Greeks ⁴⁵  and quite a few ⁴⁶  prominent women.

Kisah Para Rasul 17:34

17:34 But some people ⁴⁷  joined him ⁴⁸  and believed. Among them ⁴⁹  were Dionysius, who was a member of the Areopagus, ⁵⁰  a woman ⁵¹  named Damaris, and others with them.

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ⁵²  paid this amount ⁵³  for the land?” Sapphira ⁵⁴  said, “Yes, that much.”

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ⁵⁵  the church; entering one house after another, he dragged off ⁵⁶  both men and women and put them in prison. ⁵⁷ 

Kisah Para Rasul 9:41

9:41 He gave ⁵⁸  her his hand and helped her get up. Then he called ⁵⁹  the saints and widows and presented her alive.

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁶⁰  But she kept insisting that it was Peter, ⁶¹  and they kept saying, ⁶²  “It is his angel!” ⁶³ 

Kisah Para Rasul 16:14

16:14 A ⁶⁴  woman named Lydia, a dealer in purple cloth ⁶⁵  from the city of Thyatira, ⁶⁶  a God-fearing woman, listened to us. ⁶⁷  The Lord opened her heart to respond ⁶⁸  to what Paul was saying.

Kisah Para Rasul 16:19

16:19 But when her owners ⁶⁹  saw their hope of profit ⁷⁰  was gone, they seized ⁷¹  Paul and Silas and dragged ⁷²  them into the marketplace before the authorities.

Kisah Para Rasul 23:16

23:16 But when the son of Paul’s sister heard about the ambush, ⁷³  he came and entered ⁷⁴  the barracks ⁷⁵  and told Paul.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ⁷⁶  in Damascus, so that if he found any who belonged to the Way, ⁷⁷  either men or women, he could bring them as prisoners ⁷⁸  to Jerusalem. ⁷⁹ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ⁸⁰  and began to speak ⁸¹  to the women ⁸²  who had assembled there. ⁸³ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁸⁴  and turned ⁸⁵  and said to the spirit, “I command you in the name of Jesus Christ ⁸⁶  to come out of her!” And it came out of her at once. ⁸⁷ 

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ⁸⁸  “These men are servants ⁸⁹  of the Most High God, who are proclaiming to you the way ⁹⁰  of salvation.” ⁹¹ 

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁹²  arrived with his wife Drusilla, ⁹³  who was Jewish, he sent for Paul and heard him speak ⁹⁴  about faith in Christ Jesus. ⁹⁵ 

Kisah Para Rasul 8:2

8:2 Some ⁹⁶  devout men buried Stephen and made loud lamentation ⁹⁷  over him. ⁹⁸ 

Kisah Para Rasul 9:37

9:37 At that time ⁹⁹  she became sick ¹⁰⁰  and died. When they had washed ¹⁰¹  her body, ¹⁰²  they placed it in an upstairs room.

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ¹⁰³  knelt down, ¹⁰⁴  and prayed. Turning ¹⁰⁵  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁰⁶ 

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹⁰⁷  and to Lystra. ¹⁰⁸  A disciple ¹⁰⁹  named Timothy was there, the son of a Jewish woman who was a believer, ¹¹⁰  but whose father was a Greek. ¹¹¹ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹¹²  days, when the disciples were growing in number, ¹¹³  a complaint arose on the part of the Greek-speaking Jews ¹¹⁴  against the native Hebraic Jews, ¹¹⁵  because their widows ¹¹⁶  were being overlooked ¹¹⁷  in the daily distribution of food. ¹¹⁸ 

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ¹¹⁹  when he arrived ¹²⁰  they brought him to the upper room. All ¹²¹  the widows stood beside him, crying and showing him ¹²²  the tunics ¹²³  and other clothing ¹²⁴  Dorcas used to make ¹²⁵  while she was with them.

[21:11]  ¹ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ² tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁶ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[5:14]  ⁷ tn Or “More and more believers were added to the Lord.”

[12:13]  ⁸ tn Or “responded.”

[2:18]  ⁹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ¹⁰ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[17:12]  ¹¹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ¹² tn Or “respected.”

[5:4]  ¹³ tn Grk “Remaining to you.”

[5:4]  ¹⁴ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁵ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁶ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁷ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[22:4]  ¹⁸ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ¹⁹ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ²⁰ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ²¹ tn Grk “binding.” See Acts 8:3.

[22:4]  ²² tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[21:9]  ²³ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ²⁴ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[1:14]  ²⁵ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[5:10]  ²⁶ 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.

[9:36]  ²⁷ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ²⁸ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ²⁹ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ³⁰ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[2:17]  ³¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ³² tn Grk “on all flesh.”

[16:16]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Or “masters.”

[16:16]  ³⁷ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[8:12]  ³⁸ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁴⁰ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[13:50]  ⁴¹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁴² 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).

[17:4]  ⁴³ tn Or “convinced.”

[17:4]  ⁴⁴ tn Or “a large crowd.”

[17:4]  ⁴⁵ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁴⁶ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:34]  ⁴⁷ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁴⁸ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁴⁹ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁵⁰ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁵¹ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:8]  ⁵² tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ⁵³ tn Grk “so much,” “as much as this.”

[5:8]  ⁵⁴ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[8:3]  ⁵⁵ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ⁵⁶ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁵⁷ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:41]  ⁵⁸ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁵⁹ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[12:15]  ⁶⁰ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁶¹ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁶² tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁶³ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[16:14]  ⁶⁴ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ⁶⁵ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶⁶ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶⁷ tn The words “to us” 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.

[16:14]  ⁶⁸ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:19]  ⁶⁹ tn Or “masters.”

[16:19]  ⁷⁰ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁷¹ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁷² tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[23:16]  ⁷³ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ⁷⁴ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ⁷⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[9:2]  ⁷⁶ sn See the note on synagogue in 6:9.

[9:2]  ⁷⁷ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁷⁸ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁷⁹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:13]  ⁸⁰ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ⁸¹ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁸² sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁸³ tn The word “there” is not in the Greek text, but is implied.

[16:18]  ⁸⁴ 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]  ⁸⁵ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁸⁷ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:17]  ⁸⁸ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁸⁹ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁹⁰ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁹¹ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[24:24]  ⁹² sn See the note on Antonius Felix in 23:24.

[24:24]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:2]  ⁹⁶ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁹⁷ 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]  ⁹⁸ tn Or “mourned greatly for him.”

[9:37]  ⁹⁹ tn Grk “It happened that in those days.” 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.

[9:37]  ¹⁰⁰ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹⁰¹ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁰² tn Grk “washed her,” but the reference is to her corpse.

[9:40]  ¹⁰³ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁰⁴ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹⁰⁵ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁰⁶ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[16:1]  ¹⁰⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹⁰⁸ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹⁰⁹ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ¹¹⁰ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ¹¹¹ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[6:1]  ¹¹² tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹¹³ tn Grk “were multiplying.”

[6:1]  ¹¹⁴ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹¹⁵ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹¹⁶ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹¹⁷ tn Or “neglected.”

[6:1]  ¹¹⁸ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[9:39]  ¹¹⁹ 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]  ¹²⁰ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹²¹ 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]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹²⁵ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.