Kisah Para Rasul 26:5

26:5 They know, ¹  because they have known ²  me from time past, ³  if they are willing to testify, that according to the strictest party ⁴  of our religion, I lived as a Pharisee. ⁵ 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ⁶  worth anything ⁷  to myself, so that ⁸  I may finish my task ⁹  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁰  of God’s grace.

Kisah Para Rasul 22:5

22:5 as both the high priest and the whole council of elders ¹¹  can testify about me. From them ¹²  I also received ¹³  letters to the brothers in Damascus, and I was on my way ¹⁴  to make arrests there and bring ¹⁵  the prisoners ¹⁶  to Jerusalem ¹⁷  to be punished.

Kisah Para Rasul 20:26

20:26 Therefore I declare ¹⁸  to you today that I am innocent ¹⁹  of the blood of you all. ²⁰ 

Kisah Para Rasul 26:22

26:22 I have experienced ²¹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²²  what the prophets and Moses said ²³  was going to happen:

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ²⁴  as a servant and witness ²⁵  to the things ²⁶  you have seen ²⁷  and to the things in which I will appear to you.

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ²⁸  Stephen was shed, ²⁹  I myself was standing nearby, approving, ³⁰  and guarding the cloaks ³¹  of those who were killing him.’ ³² 

Kisah Para Rasul 22:18

22:18 and saw the Lord ³³  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 20:23

20:23 except ³⁴  that the Holy Spirit warns ³⁵  me in town after town ³⁶  that ³⁷  imprisonment ³⁸  and persecutions ³⁹  are waiting for me.

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁴⁰  that everyone who believes in him receives forgiveness of sins ⁴¹  through his name.”

Kisah Para Rasul 20:21

20:21 testifying ⁴²  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁴³ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁴⁴  stood near ⁴⁵  Paul ⁴⁶  and said, “Have courage, ⁴⁷  for just as you have testified about me in Jerusalem, ⁴⁸  so you must also testify in Rome.” ⁴⁹ 

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 ⁵⁰  of the earth.”

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ⁵¹  from Macedonia, ⁵²  Paul became wholly absorbed with proclaiming ⁵³  the word, testifying ⁵⁴  to the Jews that Jesus was the Christ. ⁵⁵ 

Kisah Para Rasul 7:44

7:44 Our ancestors ⁵⁶  had the tabernacle ⁵⁷  of testimony in the wilderness, ⁵⁸  just as God ⁵⁹  who spoke to Moses ordered him ⁶⁰  to make it according to the design he had seen.

Kisah Para Rasul 28:23

28:23 They set ⁶¹  a day to meet with him, ⁶²  and they came to him where he was staying ⁶³  in even greater numbers. ⁶⁴  From morning until evening he explained things ⁶⁵  to them, ⁶⁶  testifying ⁶⁷  about the kingdom of God ⁶⁸  and trying to convince ⁶⁹  them about Jesus from both the law of Moses and the prophets.

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ⁷⁰ 

Kisah Para Rasul 22:15

22:15 because you will be his witness ⁷¹  to all people ⁷²  of what you have seen and heard.

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁷³  and the law. ⁷⁴ 

Kisah Para Rasul 13:31

13:31 and ⁷⁵  for many days he appeared to those who had accompanied ⁷⁶  him from Galilee to Jerusalem. These ⁷⁷  are now his witnesses to the people.

Kisah Para Rasul 3:15

3:15 You killed ⁷⁸  the Originator ⁷⁹  of life, whom God raised ⁸⁰  from the dead. To this fact we are witnesses! ⁸¹ 

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ⁸²  and so is the Holy Spirit whom God has given to those who obey ⁸³  him.”

Kisah Para Rasul 1:22

1:22 beginning from his baptism by John until the day he ⁸⁴  was taken up from us – one of these must become a witness of his resurrection together with us.”

Kisah Para Rasul 10:39

10:39 We ⁸⁵  are witnesses of all the things he did both in Judea ⁸⁶  and in Jerusalem. ⁸⁷  They ⁸⁸  killed him by hanging him on a tree, ⁸⁹ 

Kisah Para Rasul 10:41-42

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁹⁰  who ate and drank ⁹¹  with him after he rose from the dead. 10:42 He ⁹²  commanded us to preach to the people and to warn ⁹³  them ⁹⁴  that he is the one ⁹⁵  appointed ⁹⁶  by God as judge ⁹⁷  of the living and the dead.

Kisah Para Rasul 4:33

4:33 With ⁹⁸  great power the apostles were giving testimony ⁹⁹  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 8:25

8:25 So after Peter and John ¹⁰⁰  had solemnly testified ¹⁰¹  and spoken the word of the Lord, ¹⁰²  they started back to Jerusalem, proclaiming ¹⁰³  the good news to many Samaritan villages ¹⁰⁴  as they went. ¹⁰⁵ 

Kisah Para Rasul 2:40

2:40 With many other words he testified ¹⁰⁶  and exhorted them saying, “Save yourselves from this perverse ¹⁰⁷  generation!”

Kisah Para Rasul 7:58

7:58 When ¹⁰⁸  they had driven him out of the city, they began to stone him, ¹⁰⁹  and the witnesses laid their cloaks ¹¹⁰  at the feet of a young man named Saul.

Kisah Para Rasul 13:51

13:51 So after they shook ¹¹¹  the dust off their feet ¹¹²  in protest against them, they went to Iconium. ¹¹³ 

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ¹¹⁴  as they heard and saw the miraculous signs ¹¹⁵  he was performing.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹¹⁶  name, ¹¹⁷  his very name has made this man – whom you see and know – strong. The ¹¹⁸  faith that is through Jesus ¹¹⁹  has given him this complete health in the presence ¹²⁰  of you all.

Kisah Para Rasul 24:13

24:13 nor can they prove ¹²¹  to you the things ¹²²  they are accusing me of doing. ¹²³ 

Kisah Para Rasul 13:22

13:22 After removing him, God ¹²⁴  raised up ¹²⁵  David their king. He testified about him: ¹²⁶  ‘I have found David ¹²⁷  the son of Jesse to be a man after my heart, ¹²⁸  who will accomplish everything I want him to do.’ ¹²⁹ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ¹³⁰  bringing many serious ¹³¹  charges that they were not able to prove. ¹³² 

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹³³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹³⁴  Now ¹³⁵  come, I will send you to Egypt.’ ¹³⁶ 

Kisah Para Rasul 1:9

1:9 After ¹³⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ¹³⁸  and was causing consternation ¹³⁹  among the Jews who lived in Damascus by proving ¹⁴⁰  that Jesus ¹⁴¹  is the Christ. ¹⁴² 

Kisah Para Rasul 7:59

7:59 They ¹⁴³  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ¹⁴⁴  in the Lycaonian language, ¹⁴⁵  “The gods have come down to us in human form!” ¹⁴⁶ 

Kisah Para Rasul 1:21

1:21 Thus one of the men ¹⁴⁷  who have accompanied us during all the time the Lord Jesus associated with ¹⁴⁸  us,

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ¹⁴⁹  has testified ¹⁵⁰  to them by giving them the Holy Spirit just as he did to us, ¹⁵¹ 

Kisah Para Rasul 14:3

14:3 So they stayed there ¹⁵²  for a considerable time, speaking out courageously for the Lord, who testified ¹⁵³  to the message ¹⁵⁴  of his grace, granting miraculous signs ¹⁵⁵  and wonders to be performed through their hands.

Kisah Para Rasul 1:10

1:10 As ¹⁵⁶  they were still staring into the sky while he was going, suddenly ¹⁵⁷  two men in white clothing stood near them

Kisah Para Rasul 6:11

6:11 Then they secretly instigated ¹⁵⁸  some men to say, “We have heard this man ¹⁵⁹  speaking blasphemous words against Moses and God.”

Kisah Para Rasul 10:40

10:40 but ¹⁶⁰  God raised him up on the third day and caused him to be seen, ¹⁶¹ 

Kisah Para Rasul 13:12

13:12 Then when the proconsul ¹⁶²  saw what had happened, he believed, ¹⁶³  because he was greatly astounded ¹⁶⁴  at the teaching about ¹⁶⁵  the Lord.

Kisah Para Rasul 17:31

17:31 because he has set ¹⁶⁶  a day on which he is going to judge the world ¹⁶⁷  in righteousness, by a man whom he designated, ¹⁶⁸  having provided proof to everyone by raising ¹⁶⁹  him from the dead.”

Kisah Para Rasul 7:45

7:45 Our ¹⁷⁰  ancestors ¹⁷¹  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹⁷²  until the time ¹⁷³  of David.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹⁷⁴  by giving you rain from heaven ¹⁷⁵  and fruitful seasons, satisfying you ¹⁷⁶  with food and your hearts with joy.” ¹⁷⁷ 

[26:5]  ¹ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ² tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ³ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁴ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁵ sn See the note on Pharisee in 5:34.

[20:24]  ⁶ tn Grk “soul.”

[20:24]  ⁷ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ⁸ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ⁹ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁰ tn Or “to the gospel.”

[22:5]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹⁷ 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.

[20:26]  ¹⁸ tn Or “testify.”

[20:26]  ¹⁹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ²⁰ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[26:22]  ²¹ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ²² tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ²³ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:16]  ²⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²⁵ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ²⁶ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ²⁷ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[22:20]  ²⁸ 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]  ²⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ³⁰ 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]  ³¹ 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]  ³² 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.

[22:18]  ³³ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[20:23]  ³⁴ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ³⁵ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ³⁶ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ³⁷ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ³⁸ tn Grk “bonds.”

[20:23]  ³⁹ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[10:43]  ⁴⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁴¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[20:21]  ⁴² tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁴³ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[23:11]  ⁴⁴ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁴⁵ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁴⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁴⁷ tn Or “Do not be afraid.”

[23:11]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁴⁹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[1:8]  ⁵⁰ tn Or “to the ends.”

[18:5]  ⁵¹ tn Grk “came down.”

[18:5]  ⁵² sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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.

[7:44]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁵⁷ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁵⁸ tn Or “desert.”

[7:44]  ⁵⁹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁶⁰ 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.

[28:23]  ⁶¹ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁶² tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁶³ tn Or “came to him in his rented quarters.”

[28:23]  ⁶⁴ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Or “persuade.”

[2:32]  ⁷⁰ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[22:15]  ⁷¹ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ⁷² tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[6:13]  ⁷³ sn This holy place is a reference to the temple.

[6:13]  ⁷⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[13:31]  ⁷⁵ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁷⁶ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁷⁷ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[3:15]  ⁷⁸ tn Or “You put to death.”

[3:15]  ⁷⁹ tn Or “Founder,” “founding Leader.”

[3:15]  ⁸⁰ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁸¹ 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).

[5:32]  ⁸² tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁸³ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[1:22]  ⁸⁴ tn Here the pronoun “he” refers to Jesus.

[10:39]  ⁸⁵ tn Grk “And we.” 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.

[10:39]  ⁸⁶ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁸⁸ tn Grk “in Jerusalem, whom they killed.” The relative pronoun 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.

[10:39]  ⁸⁹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:41]  ⁹⁰ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁹¹ sn Ate and drank. See Luke 24:35-49.

[10:42]  ⁹² 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.

[10:42]  ⁹³ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁹⁴ tn The word “them” 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.

[10:42]  ⁹⁵ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ⁹⁶ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁹⁷ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[4:33]  ⁹⁸ tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:33]  ⁹⁹ tn Or “were witnessing.”

[8:25]  ¹⁰⁰ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹⁰¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ¹⁰² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ¹⁰³ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹⁰⁴ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹⁰⁵ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[2:40]  ¹⁰⁶ tn Or “warned.”

[2:40]  ¹⁰⁷ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[7:58]  ¹⁰⁸ tn Grk “And when.” 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; a new sentence is begun instead.

[7:58]  ¹⁰⁹ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ¹¹⁰ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[13:51]  ¹¹¹ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ¹¹² sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ¹¹³ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[8:6]  ¹¹⁴ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹¹⁵ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[3:16]  ¹¹⁶ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ tn Or “in full view.”

[24:13]  ¹²¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ¹²² tn The words “the things” 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.

[24:13]  ¹²³ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[13:22]  ¹²⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ sn A quotation from Ps 89:20.

[13:22]  ¹²⁸ sn A quotation from 1 Sam 13:14.

[13:22]  ¹²⁹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[25:7]  ¹³⁰ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ¹³¹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ¹³² tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[7:34]  ¹³³ tn Or “mistreatment.”

[7:34]  ¹³⁴ tn Or “to set them free.”

[7:34]  ¹³⁵ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ¹³⁶ sn A quotation from Exod 3:7-8, 10.

[1:9]  ¹³⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:22]  ¹³⁸ 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]  ¹³⁹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁴⁰ tn Or “by showing for certain.”

[9:22]  ¹⁴¹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁴² 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.

[7:59]  ¹⁴³ tn Grk “And they.” 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; a new sentence is begun instead.

[14:11]  ¹⁴⁴ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁴⁵ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ¹⁴⁶ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[1:21]  ¹⁴⁷ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ¹⁴⁸ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[15:8]  ¹⁴⁹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁵⁰ tn Or “has borne witness.”

[15:8]  ¹⁵¹ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[14:3]  ¹⁵² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹⁵³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁵⁴ tn Grk “word.”

[14:3]  ¹⁵⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[1:10]  ¹⁵⁶ tn Grk “And as.” 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.

[1:10]  ¹⁵⁷ tn Grk “behold.”

[6:11]  ¹⁵⁸ 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]  ¹⁵⁹ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[10:40]  ¹⁶⁰ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ¹⁶¹ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[13:12]  ¹⁶² sn See the note on proconsul in v. 8.

[13:12]  ¹⁶³ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ¹⁶⁴ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹⁶⁵ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[17:31]  ¹⁶⁶ tn Or “fixed.”

[17:31]  ¹⁶⁷ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁶⁸ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ¹⁶⁹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[7:45]  ¹⁷⁰ 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]  ¹⁷¹ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁷² 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]  ¹⁷³ tn Grk “In those days.”

[14:17]  ¹⁷⁴ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹⁷⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁷⁶ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁷⁷ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).