Kisah Para Rasul 26:27

26:27 Do you believe the prophets, ¹  King Agrippa? ²  I know that you believe.”

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ³ 

and the rulers assembled together,

against the Lord and against his ⁴  Christ.’ ⁵ 

Kisah Para Rasul 26:30

26:30 So the king got up, and with him the governor and Bernice and those sitting with them,

Kisah Para Rasul 7:18

7:18 until another king who did not know about ⁶  Joseph ruled ⁷  over Egypt. ⁸ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁹  laid hands on ¹⁰  some from the church to harm them. ¹¹ 

Kisah Para Rasul 25:13

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ¹²  and Bernice arrived at Caesarea ¹³  to pay their respects ¹⁴  to Festus. ¹⁵ 

Kisah Para Rasul 26:19

26:19 “Therefore, King Agrippa, ¹⁶  I was not disobedient ¹⁷  to the heavenly ¹⁸  vision,

Kisah Para Rasul 17:7

17:7 and ¹⁹  Jason has welcomed them as guests! They ²⁰  are all acting against Caesar’s ²¹  decrees, saying there is another king named ²²  Jesus!” ²³ 

Kisah Para Rasul 12:20

12:20 Now Herod ²⁴  was having an angry quarrel ²⁵  with the people of Tyre ²⁶  and Sidon. ²⁷  So they joined together ²⁸  and presented themselves before him. And after convincing ²⁹  Blastus, the king’s personal assistant, ³⁰  to help them, ³¹  they asked for peace, ³²  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ³³  forty years.

Kisah Para Rasul 25:14

25:14 While ³⁴  they were staying there many days, Festus ³⁵  explained Paul’s case to the king to get his opinion, ³⁶  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ³⁷  I consider myself fortunate that I am about to make my defense before you today,

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ³⁸  to carry my name before Gentiles and kings and the people of Israel. ³⁹ 

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁴⁰  him ruler over Egypt and over all his household.

Kisah Para Rasul 25:26

25:26 But I have nothing definite ⁴¹  to write to my lord ⁴²  about him. ⁴³  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁴⁴  so that after this preliminary hearing ⁴⁵  I may have something to write.

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ⁴⁶  to him, ⁴⁷  because I cannot believe ⁴⁸  that any of these things has escaped his notice, ⁴⁹  for this was not done in a corner. ⁵⁰ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ⁵¹  our people ⁵²  and was cruel to our ancestors, ⁵³  forcing them to abandon ⁵⁴  their infants so they would die. ⁵⁵ 

Kisah Para Rasul 5:31

5:31 God exalted him ⁵⁶  to his right hand as Leader ⁵⁷  and Savior, to give repentance to Israel and forgiveness of sins. ⁵⁸ 

Kisah Para Rasul 13:22

13:22 After removing him, God ⁵⁹  raised up ⁶⁰  David their king. He testified about him: ⁶¹  ‘I have found David ⁶²  the son of Jesse to be a man after my heart, ⁶³  who will accomplish everything I want him to do.’ ⁶⁴ 

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁶⁵  Barnabas, Simeon called Niger, ⁶⁶  Lucius the Cyrenian, ⁶⁷  Manaen (a close friend of Herod ⁶⁸  the tetrarch ⁶⁹  from childhood ⁷⁰ ) and Saul.

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁷¹  with complete boldness ⁷²  and without restriction. ⁷³ 

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷⁴  and the name of Jesus Christ, ⁷⁵  they began to be baptized, ⁷⁶  both men and women.

Kisah Para Rasul 25:24

25:24 Then Festus ⁷⁷  said, “King Agrippa, ⁷⁸  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁷⁹  petitioned ⁸⁰  me both in Jerusalem ⁸¹  and here, ⁸²  shouting loudly ⁸³  that he ought not to live any longer.

Kisah Para Rasul 20:25

20:25 “And now ⁸⁴  I know that none ⁸⁵  of you among whom I went around proclaiming the kingdom ⁸⁶  will see me ⁸⁷  again.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁸⁸  entered ⁸⁹  the synagogue ⁹⁰  and spoke out fearlessly ⁹¹  for three months, addressing ⁹²  and convincing ⁹³  them about the kingdom of God. ⁹⁴ 

Kisah Para Rasul 26:7

26:7 a promise ⁹⁵  that our twelve tribes hope to attain as they earnestly serve God ⁹⁶  night and day. Concerning this hope the Jews are accusing me, ⁹⁷  Your Majesty! ⁹⁸ 

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ⁹⁹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 14:22

14:22 They strengthened ¹⁰⁰  the souls of the disciples and encouraged them to continue ¹⁰¹  in the faith, saying, “We must enter the kingdom ¹⁰²  of God through many persecutions.” ¹⁰³ 

Kisah Para Rasul 26:13

26:13 about noon along the road, Your Majesty, ¹⁰⁴  I saw a light from heaven, ¹⁰⁵  brighter than the sun, shining everywhere around ¹⁰⁶  me and those traveling with me.

Kisah Para Rasul 25:22

25:22 Agrippa ¹⁰⁷  said to Festus, ¹⁰⁸  “I would also like to hear the man myself.” “Tomorrow,” he replied, ¹⁰⁹  “you will hear him.”

Kisah Para Rasul 1:3

1:3 To the same apostles ¹¹⁰  also, after his suffering, ¹¹¹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹¹²  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ¹¹³  became known to Pharaoh.

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ¹¹⁴  said to Paul, “You have permission ¹¹⁵  to speak for yourself.” Then Paul held out his hand ¹¹⁶  and began his defense: ¹¹⁷ 

Kisah Para Rasul 28:23

28:23 They set ¹¹⁸  a day to meet with him, ¹¹⁹  and they came to him where he was staying ¹²⁰  in even greater numbers. ¹²¹  From morning until evening he explained things ¹²²  to them, ¹²³  testifying ¹²⁴  about the kingdom of God ¹²⁵  and trying to convince ¹²⁶  them about Jesus from both the law of Moses and the prophets.

Kisah Para Rasul 8:27

8:27 So ¹²⁷  he got up ¹²⁸  and went. There ¹²⁹  he met ¹³⁰  an Ethiopian eunuch, ¹³¹  a court official of Candace, ¹³²  queen of the Ethiopians, who was in charge of all her treasury. He ¹³³  had come to Jerusalem to worship, ¹³⁴ 

Kisah Para Rasul 3:15

3:15 You killed ¹³⁵  the Originator ¹³⁶  of life, whom God raised ¹³⁷  from the dead. To this fact we are witnesses! ¹³⁸ 

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ¹³⁹  your holy servant Jesus, whom you anointed, ¹⁴⁰ 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ¹⁴¹  and Bernice came with great pomp ¹⁴²  and entered the audience hall, ¹⁴³  along with the senior military officers ¹⁴⁴  and the prominent men of the city. When Festus ¹⁴⁵  gave the order, ¹⁴⁶  Paul was brought in.

Kisah Para Rasul 26:28

26:28 Agrippa ¹⁴⁷  said to Paul, “In such a short time are you persuading me to become a Christian?” ¹⁴⁸ 

Kisah Para Rasul 26:32

26:32 Agrippa ¹⁴⁹  said to Festus, ¹⁵⁰  “This man could have been released ¹⁵¹  if he had not appealed to Caesar.” ¹⁵² 

Kisah Para Rasul 12:21

12:21 On a day determined in advance, Herod ¹⁵³  put on his royal robes, ¹⁵⁴  sat down on the judgment seat, ¹⁵⁵  and made a speech ¹⁵⁶  to them.

Kisah Para Rasul 26:3

26:3 because you are especially ¹⁵⁷  familiar with all the customs and controversial issues ¹⁵⁸  of the Jews. Therefore I ask ¹⁵⁹  you to listen to me patiently.

Kisah Para Rasul 26:8

26:8 Why do you people ¹⁶⁰  think ¹⁶¹  it is unbelievable ¹⁶²  that ¹⁶³  God raises the dead?

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁶⁴  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁶⁵ 

Kisah Para Rasul 7:21

7:21 and when he had been abandoned, ¹⁶⁶  Pharaoh’s daughter adopted ¹⁶⁷  him and brought him up ¹⁶⁸  as her own son.

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ¹⁶⁹  as I was going ¹⁷⁰  to Damascus with authority and complete power ¹⁷¹  from the chief priests,

Kisah Para Rasul 2:30

2:30 So then, because ¹⁷²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹⁷³  on his throne, ¹⁷⁴ 

Kisah Para Rasul 13:23

13:23 From the descendants ¹⁷⁵  of this man ¹⁷⁶  God brought to Israel a Savior, Jesus, just as he promised. ¹⁷⁷ 

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ¹⁷⁸  struck ¹⁷⁹  Herod ¹⁸⁰  down because he did not give the glory to God, and he was eaten by worms and died. ¹⁸¹ 

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ¹⁸²  when your accusers arrive too.” Then ¹⁸³  he ordered that Paul ¹⁸⁴  be kept under guard in Herod’s palace. ¹⁸⁵ 

Kisah Para Rasul 12:19

12:19 When Herod ¹⁸⁶  had searched ¹⁸⁷  for him and did not find him, he questioned ¹⁸⁸  the guards and commanded that they be led away to execution. ¹⁸⁹  Then ¹⁹⁰  Herod ¹⁹¹  went down from Judea to Caesarea ¹⁹²  and stayed there.

Kisah Para Rasul 8:5

8:5 Philip went down to the main city of Samaria ¹⁹³  and began proclaiming ¹⁹⁴  the Christ ¹⁹⁵  to them.

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹⁹⁶  that the Christ ¹⁹⁷  had to suffer and to rise from the dead, ¹⁹⁸  saying, ¹⁹⁹  “This Jesus I am proclaiming to you is the Christ.” ²⁰⁰ 

Kisah Para Rasul 3:20

3:20 so that times of refreshing ²⁰¹  may come from the presence of the Lord, ²⁰²  and so that he may send the Messiah ²⁰³  appointed ²⁰⁴  for you – that is, Jesus.

Kisah Para Rasul 9:42

9:42 This became known throughout all ²⁰⁵  Joppa, and many believed in the Lord. ²⁰⁶ 

Kisah Para Rasul 1:16

1:16 “Brothers, ²⁰⁷  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁰⁸  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²⁰⁹  and let there be no one to live in it,’ ²¹⁰  and ‘Let another take his position of responsibility.’ ²¹¹ 

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ²¹² 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ²¹³  that God has made this Jesus whom you crucified ²¹⁴  both Lord ²¹⁵  and Christ.” ²¹⁶ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ²¹⁷  long ago through ²¹⁸  all the prophets – that his Christ ²¹⁹  would suffer – he has fulfilled in this way.

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ²²⁰  and from house to house, they did not stop teaching and proclaiming the good news ²²¹  that Jesus was the Christ. ²²² 

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ²²³  the people increased greatly in number ²²⁴  in Egypt,

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ²²⁵  and was causing consternation ²²⁶  among the Jews who lived in Damascus by proving ²²⁷  that Jesus ²²⁸  is the Christ. ²²⁹ 

Kisah Para Rasul 16:12

16:12 and from there to Philippi, ²³⁰  which is a leading city of that district ²³¹  of Macedonia, ²³²  a Roman colony. ²³³  We stayed in this city for some days.

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ²³⁴  from Macedonia, ²³⁵  Paul became wholly absorbed with proclaiming ²³⁶  the word, testifying ²³⁷  to the Jews that Jesus was the Christ. ²³⁸ 

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ²³⁹  in public debate, ²⁴⁰  demonstrating from the scriptures that the Christ ²⁴¹  was Jesus. ²⁴² 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ²⁴³  Paul said to the centurion ²⁴⁴  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ²⁴⁵  without a proper trial?” ²⁴⁶ 

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²⁴⁷  I ordered him to be kept under guard until I could send him to Caesar.” ²⁴⁸ 

Kisah Para Rasul 26:23

26:23 that ²⁴⁹  the Christ ²⁵⁰  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²⁵¹  and to the Gentiles.” ²⁵² 

Kisah Para Rasul 2:31

2:31 David by foreseeing this ²⁵³  spoke about the resurrection of the Christ, ²⁵⁴  that he was neither abandoned to Hades, ²⁵⁵  nor did his body ²⁵⁶  experience ²⁵⁷  decay. ²⁵⁸ 

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ²⁵⁹  your servant David our forefather, ²⁶⁰ 

‘Why do the nations ²⁶¹  rage, ²⁶² 

and the peoples plot foolish ²⁶³  things?

Kisah Para Rasul 7:45

7:45 Our ²⁶⁴  ancestors ²⁶⁵  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ²⁶⁶  until the time ²⁶⁷  of David.

Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ²⁶⁸  and when he appealed ²⁶⁹  to His Majesty the Emperor, ²⁷⁰  I decided to send him. ²⁷¹ 

[26:27]  ¹ sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ² sn See the note on King Agrippa in 25:13.

[4:26]  ³ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ⁵ sn A quotation from Ps 2:1-2.

[7:18]  ⁶ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁷ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁸ sn A quotation from Exod 1:8.

[12:1]  ⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹⁰ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹¹ tn Or “to cause them injury.”

[25:13]  ¹² sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ¹³ 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.

[25:13]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:13]  ¹⁴ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ¹⁵ sn See the note on Porcius Festus in 24:27.

[26:19]  ¹⁶ sn See the note on King Agrippa in 25:13.

[26:19]  ¹⁷ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ¹⁸ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[17:7]  ¹⁹ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²⁰ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²¹ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²² tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²³ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[12:20]  ²⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

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

[12:20]  ²⁵ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ²⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

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

[12:20]  ²⁷ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

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

[12:20]  ²⁸ tn Or “with one accord.”

[12:20]  ²⁹ tn Or “persuading.”

[12:20]  ³⁰ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ³¹ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ³² tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[13:21]  ³³ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[25:14]  ³⁴ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ³⁵ sn See the note on Porcius Festus in 24:27.

[25:14]  ³⁶ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[26:2]  ³⁷ sn See the note on King Agrippa in 25:13.

[9:15]  ³⁸ tn Or “tool.”

[9:15]  ³⁹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[7:10]  ⁴⁰ tn Or “appointed.” See Gen 41:41-43.

[25:26]  ⁴¹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁴² sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁴³ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁴⁴ sn See the note on King Agrippa in 25:13.

[25:26]  ⁴⁵ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

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

[26:26]  ⁴⁷ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ⁴⁸ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁴⁹ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁵⁰ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[7:19]  ⁵¹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁵² tn Or “race.”

[7:19]  ⁵³ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁵⁴ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁵⁵ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[5:31]  ⁵⁶ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁵⁷ tn Or “Founder” (of a movement).

[5:31]  ⁵⁸ tn Or “to give repentance and forgiveness of sins to Israel.”

[13:22]  ⁵⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ⁶⁰ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ⁶¹ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ⁶² sn A quotation from Ps 89:20.

[13:22]  ⁶³ sn A quotation from 1 Sam 13:14.

[13:22]  ⁶⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:1]  ⁶⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁶⁶ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁶⁷ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁶⁸ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁶⁹ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁷⁰ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[28:31]  ⁷¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁷² tn Or “openness.”

[28:31]  ⁷³ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[8:12]  ⁷⁴ 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]  ⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷⁶ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[25:24]  ⁷⁷ sn See the note on Porcius Festus in 24:27.

[25:24]  ⁷⁸ sn See the note on King Agrippa in 25:13.

[25:24]  ⁷⁹ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ⁸⁰ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁸² sn Here means “here in Caesarea.”

[25:24]  ⁸³ tn Or “screaming.”

[20:25]  ⁸⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁸⁵ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ⁸⁶ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ⁸⁷ tn Grk “will see my face” (an idiom for seeing someone in person).

[19:8]  ⁸⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁸⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁹⁰ sn See the note on synagogue in 6:9.

[19:8]  ⁹¹ tn Or “boldly.”

[19:8]  ⁹² 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 19:8. 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.

[19:8]  ⁹³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁹⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[26:7]  ⁹⁵ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁹⁶ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁹⁷ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁹⁸ tn Grk “O King!”

[1:6]  ⁹⁹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[14:22]  ¹⁰⁰ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁰¹ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁰² sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁰³ tn Or “sufferings.”

[26:13]  ¹⁰⁴ tn Grk “O King.”

[26:13]  ¹⁰⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹⁰⁶ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[25:22]  ¹⁰⁷ sn See the note on King Agrippa in 25:13.

[25:22]  ¹⁰⁸ sn See the note on Porcius Festus in 24:27.

[25:22]  ¹⁰⁹ tn Grk “said.”

[1:3]  ¹¹⁰ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹¹¹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹¹² tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[7:13]  ¹¹³ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[26:1]  ¹¹⁴ sn See the note on King Agrippa in 25:13.

[26:1]  ¹¹⁵ tn Grk “It is permitted for you.”

[26:1]  ¹¹⁶ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹¹⁷ tn Or “and began to speak in his own defense.”

[28:23]  ¹¹⁸ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ¹¹⁹ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ¹²⁰ tn Or “came to him in his rented quarters.”

[28:23]  ¹²¹ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ¹²² tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ¹²³ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ¹²⁴ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ¹²⁵ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ¹²⁶ tn Or “persuade.”

[8:27]  ¹²⁷ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹²⁸ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹²⁹ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ¹³⁰ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹³¹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹³² tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

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

[8:27]  ¹³³ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹³⁴ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[3:15]  ¹³⁵ tn Or “You put to death.”

[3:15]  ¹³⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ¹³⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹³⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[4:27]  ¹³⁹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁴⁰ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[25:23]  ¹⁴¹ sn See the note on King Agrippa in 25:13.

[25:23]  ¹⁴² tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ¹⁴³ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ¹⁴⁴ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ¹⁴⁵ sn See the note on Porcius Festus in 24:27.

[25:23]  ¹⁴⁶ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[26:28]  ¹⁴⁷ sn See the note on King Agrippa in 25:13.

[26:28]  ¹⁴⁸ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[26:32]  ¹⁴⁹ sn See the note on King Agrippa in 25:13.

[26:32]  ¹⁵⁰ sn See the note on Porcius Festus in 24:27.

[26:32]  ¹⁵¹ tn Or “set free.”

[26:32]  ¹⁵² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32]  sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.

[12:21]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ tn Or “delivered a public address.”

[26:3]  ¹⁵⁷ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹⁵⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ¹⁵⁹ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:8]  ¹⁶⁰ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ¹⁶¹ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ¹⁶² tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ¹⁶³ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:29]  ¹⁶⁴ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹⁶⁵ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[7:21]  ¹⁶⁶ tn Or “exposed” (see v. 19).

[7:21]  ¹⁶⁷ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ¹⁶⁸ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[26:12]  ¹⁶⁹ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ¹⁷⁰ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹⁷¹ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[2:30]  ¹⁷² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹⁷³ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹⁷⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[13:23]  ¹⁷⁵ 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]  ¹⁷⁶ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁷⁷ 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.

[12:23]  ¹⁷⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹⁷⁹ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹⁸⁰ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹⁸¹ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[23:35]  ¹⁸² tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ¹⁸³ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ¹⁸⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ¹⁸⁵ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[12:19]  ¹⁸⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹⁸⁷ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹⁸⁸ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ¹⁸⁹ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ¹⁹⁰ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ¹⁹¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

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

[12:19]  ¹⁹² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[8:5]  ¹⁹³ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ¹⁹⁴ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ¹⁹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[17:3]  ¹⁹⁶ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹⁹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁹⁸ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁹⁹ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ²⁰⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[3:20]  ²⁰¹ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ²⁰² tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²⁰³ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ²⁰⁴ tn Or “designated in advance.”

[9:42]  ²⁰⁵ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ²⁰⁶ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[1:16]  ²⁰⁷ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ²⁰⁸ tn Grk “foretold by the mouth of.”

[1:20]  ²⁰⁹ tn Or “uninhabited” or “empty.”

[1:20]  ²¹⁰ sn A quotation from Ps 69:25.

[1:20]  ²¹¹ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[2:25]  ²¹² tn Or “always before me.”

[2:36]  ²¹³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ²¹⁴ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ²¹⁵ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ²¹⁶ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:18]  ²¹⁷ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²¹⁸ tn Grk “by the mouth of” (an idiom).

[3:18]  ²¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[5:42]  ²²⁰ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ²²¹ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ²²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[7:17]  ²²³ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ²²⁴ tn Grk “the people increased and multiplied.”

[9:22]  ²²⁵ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ²²⁶ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ²²⁷ tn Or “by showing for certain.”

[9:22]  ²²⁸ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ²²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[16:12]  ²³⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ²³¹ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ²³² sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ²³³ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[18:5]  ²³⁴ tn Grk “came down.”

[18:5]  ²³⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²³⁶ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²³⁷ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:28]  ²³⁹ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁴⁰ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ²⁴² tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[22:25]  ²⁴³ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ²⁴⁴ sn See the note on the word centurion in 10:1.

[22:25]  ²⁴⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ²⁴⁶ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[25:21]  ²⁴⁷ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ²⁴⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:23]  ²⁴⁹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ²⁵⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ²⁵¹ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²⁵² sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[2:31]  ²⁵³ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ²⁵⁴ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ²⁵⁵ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ²⁵⁶ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ²⁵⁷ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ²⁵⁸ sn An allusion to Ps 16:10.

[4:25]  ²⁵⁹ tn Grk “by the mouth of” (an idiom).

[4:25]  ²⁶⁰ tn Or “ancestor”; Grk “father.”

[4:25]  ²⁶¹ tn Or “Gentiles.”

[4:25]  ²⁶² sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ²⁶³ tn Or “futile”; traditionally, “vain.”

[7:45]  ²⁶⁴ tn Grk “And.” 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.

[7:45]  ²⁶⁵ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²⁶⁶ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ²⁶⁷ tn Grk “In those days.”

[25:25]  ²⁶⁸ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ²⁶⁹ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ²⁷⁰ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ²⁷¹ 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.