Kisah Para Rasul 24:6

24:6 He ¹  even tried to desecrate ²  the temple, so we arrested ³  him.

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ⁴  were brought ⁵  to the sick, their diseases left them and the evil spirits went out of them. ⁶ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷  They replied, ⁸  “No, we have not even ⁹  heard that there is a Holy Spirit.”

Kisah Para Rasul 5:28

5:28 saying, “We gave ¹⁰  you strict orders ¹¹  not to teach in this name. ¹²  Look, ¹³  you have filled Jerusalem ¹⁴  with your teaching, and you intend to bring this man’s blood ¹⁵  on us!”

Kisah Para Rasul 7:5

7:5 He ¹⁶  did not give any of it to him for an inheritance, ¹⁷  not even a foot of ground, ¹⁸  yet God ¹⁹  promised to give it to him as his possession, and to his descendants after him, ²⁰  even though Abraham ²¹  as yet had no child.

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ²²  but also that the temple of the great goddess Artemis ²³  will be regarded as nothing, ²⁴  and she whom all the province of Asia ²⁵  and the world worship will suffer the loss of her greatness.” ²⁶ 

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ²⁷ 

Kisah Para Rasul 5:39

5:39 but if ²⁸  it is from God, you will not be able to stop them, or you may even be found ²⁹  fighting against God.” He convinced them, ³⁰ 

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ³¹  They were also watching ³²  the city gates ³³  day and night so that they could kill him.

Kisah Para Rasul 17:28

17:28 For in him we live and move about ³⁴  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ³⁵ 

Kisah Para Rasul 22:5

22:5 as both the high priest and the whole council of elders ³⁶  can testify about me. From them ³⁷  I also received ³⁸  letters to the brothers in Damascus, and I was on my way ³⁹  to make arrests there and bring ⁴⁰  the prisoners ⁴¹  to Jerusalem ⁴²  to be punished.

Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ⁴³  also will live in hope,

Kisah Para Rasul 26:11

26:11 I punished ⁴⁴  them often in all the synagogues ⁴⁵  and tried to force ⁴⁶  them to blaspheme. Because I was so furiously enraged ⁴⁷  at them, I went to persecute ⁴⁸  them even in foreign cities.

Kisah Para Rasul 11:3

11:3 saying, “You went to ⁴⁹  uncircumcised men and shared a meal with ⁵⁰  them.”

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁵¹  not persecute? ⁵²  They ⁵³  killed those who foretold long ago the coming of the Righteous One, ⁵⁴  whose betrayers and murderers you have now become! ⁵⁵ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ⁵⁶  men ⁵⁷  will arise, teaching perversions of the truth ⁵⁸  to draw the disciples away after them.

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ⁵⁹  help! This is the man who teaches everyone everywhere against our people, our law, ⁶⁰  and this sanctuary! ⁶¹  Furthermore ⁶²  he has brought Greeks into the inner courts of the temple ⁶³  and made this holy place ritually unclean!” ⁶⁴ 

Kisah Para Rasul 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁶⁵  and visitors from Rome, ⁶⁶ 

Kisah Para Rasul 6:11

6:11 Then they secretly instigated ⁶⁷  some men to say, “We have heard this man ⁶⁸  speaking blasphemous words against Moses and God.”

Kisah Para Rasul 20:34

20:34 You yourselves know that these hands of mine ⁶⁹  provided for my needs and the needs of those who were with me.

Kisah Para Rasul 26:17

26:17 I will rescue ⁷⁰  you from your own people ⁷¹  and from the Gentiles, to whom ⁷²  I am sending you

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁷³  of the earth.”

Kisah Para Rasul 2:18

2:18 Even on my servants, ⁷⁴  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁷⁵ 

Kisah Para Rasul 2:39

2:39 For the promise ⁷⁶  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 5:15

5:15 Thus ⁷⁷  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 7:43

7:43 But you took along the tabernacle ⁷⁸  of Moloch ⁷⁹  and the star of the ⁸⁰  god Rephan, ⁸¹  the images you made to worship, but I will deport ⁸²  you beyond Babylon.’ ⁸³ 

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ⁸⁴  the church; entering one house after another, he dragged off ⁸⁵  both men and women and put them in prison. ⁸⁶ 

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ⁸⁷  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 19:19

19:19 Large numbers ⁸⁸  of those who had practiced magic ⁸⁹  collected their books ⁹⁰  and burned them up in the presence of everyone. ⁹¹  When ⁹²  the value of the books was added up, it was found to total fifty thousand silver coins. ⁹³ 

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ⁹⁴  who were his friends sent ⁹⁵  a message ⁹⁶  to him, urging him not to venture ⁹⁷  into the theater.

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ⁹⁸  and with tears, and with the trials that happened to me because of the plots ⁹⁹  of the Jews.

Kisah Para Rasul 20:31

20:31 Therefore be alert, ¹⁰⁰  remembering that night and day for three years I did not stop warning ¹⁰¹  each one of you with tears.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁰²  my heart? For I am ready not only to be tied up, ¹⁰³  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ¹⁰⁴  Stephen was shed, ¹⁰⁵  I myself was standing nearby, approving, ¹⁰⁶  and guarding the cloaks ¹⁰⁷  of those who were killing him.’ ¹⁰⁸ 

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ¹⁰⁹  in disaster ¹¹⁰  and great loss not only of the cargo and the ship, but also of our lives.” ¹¹¹ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ¹¹²  for your survival. ¹¹³  For not one of you will lose a hair from his head.”

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹¹⁴  name, ¹¹⁵  his very name has made this man – whom you see and know – strong. The ¹¹⁶  faith that is through Jesus ¹¹⁷  has given him this complete health in the presence ¹¹⁸  of you all.

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ¹¹⁹  he said repeatedly, ¹²⁰  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹²¹ 

Kisah Para Rasul 19:9

19:9 But when ¹²²  some were stubborn ¹²³  and refused to believe, reviling ¹²⁴  the Way ¹²⁵  before the congregation, he left ¹²⁶  them and took the disciples with him, ¹²⁷  addressing ¹²⁸  them every day ¹²⁹  in the lecture hall ¹³⁰  of Tyrannus.

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ¹³¹  or suddenly drop dead. So after they had waited ¹³²  a long time and had seen ¹³³  nothing unusual happen ¹³⁴  to him, they changed their minds ¹³⁵  and said he was a god. ¹³⁶ 

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹³⁷  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

[24:6]  ¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ² tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ³ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[19:12]  ⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁶ tn The words “of them” are not in the Greek text, but are implied.

[19:2]  ⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[5:28]  ¹⁰ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹¹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹² sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹³ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹⁵ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[7:5]  ¹⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ¹⁷ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ¹⁸ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ²⁰ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ²¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:27]  ²² tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ²³ sn Artemis was the name of 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.

[19:27]  ²⁴ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ²⁵ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ²⁶ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[9:16]  ²⁷ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[5:39]  ²⁸ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ²⁹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ³⁰ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[9:24]  ³¹ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ³² tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ³³ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[17:28]  ³⁴ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ³⁵ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[22:5]  ³⁶ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ³⁷ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ³⁸ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ³⁹ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ⁴⁰ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ⁴¹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ⁴² tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:26]  ⁴³ tn Grk “my flesh.”

[26:11]  ⁴⁴ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ⁴⁵ sn See the note on synagogue in 6:9.

[26:11]  ⁴⁶ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ⁴⁷ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ⁴⁸ tn Or “I pursued them even as far as foreign cities.”

[11:3]  ⁴⁹ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁵⁰ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[7:52]  ⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁵³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁵⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁵⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[20:30]  ⁵⁶ tn Grk “from among yourselves.”

[20:30]  ⁵⁷ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ⁵⁸ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[21:28]  ⁵⁹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁶⁰ sn The law refers to the law of Moses.

[21:28]  ⁶¹ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁶² tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁶³ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁶⁴ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[2:10]  ⁶⁵ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁶⁶ map For location see JP4 A1.

[6:11]  ⁶⁷ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁶⁸ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[20:34]  ⁶⁹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[26:17]  ⁷⁰ 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]  ⁷¹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁷² tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[1:8]  ⁷³ tn Or “to the ends.”

[2:18]  ⁷⁴ 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]  ⁷⁵ 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.

[2:39]  ⁷⁶ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[5:15]  ⁷⁷ 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.

[7:43]  ⁷⁸ tn Or “tent.”

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

[7:43]  ⁷⁹ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁸⁰ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁸¹ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁸² tn Or “I will make you move.”

[7:43]  ⁸³ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[8:3]  ⁸⁴ 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]  ⁸⁵ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁸⁶ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:9]  ⁸⁷ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[19:19]  ⁸⁸ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁸⁹ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁹⁰ tn Or “scrolls.”

[19:19]  ⁹¹ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁹² tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁹³ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:31]  ⁹⁴ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁹⁵ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁹⁶ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁹⁷ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[20:19]  ⁹⁸ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ⁹⁹ sn These plots are mentioned in Acts 9:24; 20:13.

[20:31]  ¹⁰⁰ tn Or “be watchful.”

[20:31]  ¹⁰¹ tn Or “admonishing.”

[21:13]  ¹⁰² tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁰³ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[22:20]  ¹⁰⁴ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹⁰⁵ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹⁰⁶ tn Grk “and approving.” 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.

[22:20]  ¹⁰⁷ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ¹⁰⁸ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[27:10]  ¹⁰⁹ tn Grk “is going to be with disaster.”

[27:10]  ¹¹⁰ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ¹¹¹ tn Grk “souls” (here, one’s physical life).

[27:34]  ¹¹² tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ¹¹³ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[3:16]  ¹¹⁴ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹¹⁵ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹¹⁶ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

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

[3:16]  ¹¹⁸ tn Or “in full view.”

[13:25]  ¹¹⁹ tn Or “task.”

[13:25]  ¹²⁰ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹²¹ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[19:9]  ¹²² tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹²³ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹²⁸ 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]  ¹²⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹³⁰ 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.”

[28:6]  ¹³¹ 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]  ¹³² tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹³³ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ¹³⁴ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹³⁵ 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]  ¹³⁶ 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.

[4:10]  ¹³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”