Kisah Para Rasul 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Kisah Para Rasul 15:25

15:25 we have unanimously ⁴  decided ⁵  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 3:20

3:20 so that times of refreshing ⁶  may come from the presence of the Lord, ⁷  and so that he may send the Messiah ⁸  appointed ⁹  for you – that is, Jesus.

Kisah Para Rasul 15:33

15:33 After ¹⁰  they had spent some time there, ¹¹  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ¹²  heard that Samaria had accepted the word ¹³  of God, they sent ¹⁴  Peter and John to them.

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹⁵  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹⁶  Now ¹⁷  come, I will send you to Egypt.’ ¹⁸ 

Kisah Para Rasul 19:22

19:22 So after sending ¹⁹  two of his assistants, ²⁰  Timothy and Erastus, to Macedonia, ²¹  he himself stayed on for a while in the province of Asia. ²² 

Kisah Para Rasul 12:11

12:11 When ²³  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁴  me from the hand ²⁵  of Herod ²⁶  and from everything the Jewish people ²⁷  were expecting to happen.”

Kisah Para Rasul 15:22

15:22 Then the apostles and elders, with the whole church, decided ²⁸  to send men chosen from among them, Judas called Barsabbas and Silas, ²⁹  leaders among the brothers, to Antioch ³⁰  with Paul and Barnabas.

Kisah Para Rasul 26:17

26:17 I will rescue ³¹  you from your own people ³²  and from the Gentiles, to whom ³³  I am sending you

Kisah Para Rasul 15:27

15:27 Therefore we are sending ³⁴  Judas and Silas ³⁵  who will tell you these things themselves in person. ³⁶ 

Kisah Para Rasul 11:22

11:22 A report ³⁷  about them came to the attention ³⁸  of the church in Jerusalem, ³⁹  and they sent Barnabas ⁴⁰  to Antioch. ⁴¹ 

Kisah Para Rasul 22:21

22:21 Then ⁴²  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁴³  with them, the church ⁴⁴  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴⁵  the apostles and elders in Jerusalem ⁴⁶  about this point of disagreement. ⁴⁷ 

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁴⁸  sent out by the Holy Spirit, went down to Seleucia, ⁴⁹  and from there they sailed to Cyprus. ⁵⁰ 

Kisah Para Rasul 7:35

7:35 This same ⁵¹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵²  God sent as both ruler and deliverer ⁵³  through the hand of the angel ⁵⁴  who appeared to him in the bush.

Kisah Para Rasul 7:25

7:25 He thought his own people ⁵⁵  would understand that God was delivering them ⁵⁶  through him, ⁵⁷  but they did not understand. ⁵⁸ 

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁵⁹  him in everything he tells you. ⁶⁰ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁶¹  not persecute? ⁶²  They ⁶³  killed those who foretold long ago the coming of the Righteous One, ⁶⁴  whose betrayers and murderers you have now become! ⁶⁵ 

Kisah Para Rasul 10:42

10:42 He ⁶⁶  commanded us to preach to the people and to warn ⁶⁷  them ⁶⁸  that he is the one ⁶⁹  appointed ⁷⁰  by God as judge ⁷¹  of the living and the dead.

Kisah Para Rasul 10:20

10:20 But get up, ⁷²  go down, and accompany them without hesitation, ⁷³  because I have sent them.”

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ⁷⁴  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁷⁵  and approached ⁷⁶  the gate.

Kisah Para Rasul 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁷⁷  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁷⁸  wonders, and miraculous signs ⁷⁹  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 16:10

16:10 After Paul ⁸⁰  saw the vision, we attempted ⁸¹  immediately to go over to Macedonia, ⁸²  concluding that God had called ⁸³  us to proclaim the good news to them.

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ⁸⁴  his hands on Saul ⁸⁵  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁸⁶  has sent me so that you may see again and be filled with the Holy Spirit.” ⁸⁷ 

Kisah Para Rasul 12:20

12:20 Now Herod ⁸⁸  was having an angry quarrel ⁸⁹  with the people of Tyre ⁹⁰  and Sidon. ⁹¹  So they joined together ⁹²  and presented themselves before him. And after convincing ⁹³  Blastus, the king’s personal assistant, ⁹⁴  to help them, ⁹⁵  they asked for peace, ⁹⁶  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ⁹⁷  at daybreak and began teaching. ⁹⁸ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁹⁹  – that is, the whole high council ¹⁰⁰  of the Israelites ¹⁰¹  – and sent to the jail to have the apostles ¹⁰²  brought before them. ¹⁰³ 

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 ¹⁰⁴  as a servant and witness ¹⁰⁵  to the things ¹⁰⁶  you have seen ¹⁰⁷  and to the things in which I will appear to you.

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ¹⁰⁸  they went down to Antioch, ¹⁰⁹  and after gathering the entire group ¹¹⁰  together, they delivered the letter.

Kisah Para Rasul 9:38

9:38 Because Lydda ¹¹¹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ¹¹² 

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ¹¹³  and ¹¹⁴  prayed and placed their hands ¹¹⁵  on them, they sent them off.

Kisah Para Rasul 20:17

20:17 From Miletus ¹¹⁶  he sent a message ¹¹⁷  to Ephesus, telling the elders of the church to come to him. ¹¹⁸ 

Kisah Para Rasul 13:23

13:23 From the descendants ¹¹⁹  of this man ¹²⁰  God brought to Israel a Savior, Jesus, just as he promised. ¹²¹ 

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹²²  and Samaria, they were relating at length ¹²³  the conversion of the Gentiles and bringing great joy ¹²⁴  to all the brothers.

Kisah Para Rasul 3:18

3:18 But the things God foretold ¹²⁵  long ago through ¹²⁶  all the prophets – that his Christ ¹²⁷  would suffer – he has fulfilled in this way.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹²⁸  also went with me, and we entered the man’s house.

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ¹²⁹  So now we are all here in the presence of God ¹³⁰  to listen ¹³¹  to everything the Lord has commanded you to say to us.” ¹³² 

Kisah Para Rasul 11:11

11:11 At that very moment, ¹³³  three men sent to me from Caesarea ¹³⁴  approached ¹³⁵  the house where we were staying. ¹³⁶ 

Kisah Para Rasul 16:35

16:35 At daybreak ¹³⁷  the magistrates ¹³⁸  sent their police officers, ¹³⁹  saying, “Release those men.”

Kisah Para Rasul 7:14

7:14 So Joseph sent a message ¹⁴⁰  and invited ¹⁴¹  his father Jacob and all his relatives to come, seventy-five people ¹⁴²  in all.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹⁴³  opened ¹⁴⁴  the doors of the prison, ¹⁴⁵  led them out, ¹⁴⁶  and said,

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ¹⁴⁷ 

From the apostles ¹⁴⁸  and elders, your brothers, ¹⁴⁹  to the Gentile brothers and sisters ¹⁵⁰  in Antioch, ¹⁵¹  Syria, ¹⁵²  and Cilicia, greetings!

Kisah Para Rasul 10:9

10:9 About noon ¹⁵³  the next day, while they were on their way and approaching ¹⁵⁴  the city, Peter went up on the roof ¹⁵⁵  to pray.

Kisah Para Rasul 11:30

11:30 They did so, ¹⁵⁶  sending their financial aid ¹⁵⁷  to the elders by Barnabas and Saul.

[3:26]  ¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[15:25]  ⁴ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁵ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[3:20]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “designated in advance.”

[15:33]  ¹⁰ 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.

[15:33]  ¹¹ tn The word “there” is not in the Greek text, but is implied.

[8:14]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ¹³ tn Or “message.”

[8:14]  ¹⁴ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[7:34]  ¹⁵ tn Or “mistreatment.”

[7:34]  ¹⁶ tn Or “to set them free.”

[7:34]  ¹⁷ 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]  ¹⁸ sn A quotation from Exod 3:7-8, 10.

[19:22]  ¹⁹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ²⁰ tn Grk “two of those who ministered to him.”

[19:22]  ²¹ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ²² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[12:11]  ²³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:11]  ²⁴ tn Or “delivered.”

[12:11]  ²⁵ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁷ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[15:22]  ²⁸ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ²⁹ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ³⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[26:17]  ³¹ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ³² tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ³³ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[15:27]  ³⁴ tn This verb has been translated as an epistolary aorist.

[15:27]  ³⁵ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ³⁶ tn Grk “by means of word” (an idiom for a verbal report).

[11:22]  ³⁷ tn Grk “Word.”

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

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

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

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

[22:21]  ⁴² tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[15:2]  ⁴³ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴⁴ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁴⁵ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁴⁷ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[13:4]  ⁴⁸ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ⁴⁹ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ⁵⁰ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[7:35]  ⁵¹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵² sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵³ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁵⁴ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:25]  ⁵⁵ tn Grk “his brothers.”

[7:25]  ⁵⁶ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁵⁷ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁵⁸ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[3:22]  ⁵⁹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁶⁰ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[7:52]  ⁶¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁶³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁶⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁶⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[10:42]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁷¹ 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.

[10:20]  ⁷² tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ⁷³ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[10:17]  ⁷⁴ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁷⁵ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁷⁶ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[2:22]  ⁷⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁷⁸ tn Or “miraculous deeds.”

[2:22]  ⁷⁹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[16:10]  ⁸⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁸¹ tn Grk “sought.”

[16:10]  ⁸² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁸³ tn Or “summoned.”

[9:17]  ⁸⁴ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁸⁵ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁸⁶ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁸⁷ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[12:20]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Or “with one accord.”

[12:20]  ⁹³ tn Or “persuading.”

[12:20]  ⁹⁴ 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]  ⁹⁵ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ⁹⁶ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[5:21]  ⁹⁷ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁹⁸ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁹⁹ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹⁰⁰ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ¹⁰¹ tn Grk “sons of Israel.”

[5:21]  ¹⁰² tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹⁰³ tn The words “before them” are not in the Greek text but are implied.

[26:16]  ¹⁰⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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.

[15:30]  ¹⁰⁸ tn Or “sent away.”

[15:30]  ¹⁰⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹¹⁰ tn Or “congregation” (referring to the group of believers).

[9:38]  ¹¹¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹¹² tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[13:3]  ¹¹³ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ¹¹⁴ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹¹⁵ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[20:17]  ¹¹⁶ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ¹¹⁷ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ¹¹⁸ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[13:23]  ¹¹⁹ 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]  ¹²⁰ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹²¹ 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.

[15:3]  ¹²² sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹²³ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹²⁴ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[3:18]  ¹²⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹²⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹²⁷ 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.

[11:12]  ¹²⁸ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[10:33]  ¹²⁹ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ¹³⁰ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ¹³¹ tn Or “to hear everything.”

[10:33]  ¹³² tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[11:11]  ¹³³ tn Grk “And behold.”

[11:11]  ¹³⁴ 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.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ¹³⁵ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ¹³⁶ tn The word “staying” is not in the Greek text but is implied.

[16:35]  ¹³⁷ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ¹³⁸ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ¹³⁹ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[7:14]  ¹⁴⁰ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ¹⁴¹ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ¹⁴² tn Grk “souls” (here an idiom for the whole person).

[5:19]  ¹⁴³ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹⁴⁴ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ¹⁴⁵ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ¹⁴⁶ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

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

[15:23]  ¹⁴⁷ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹⁴⁸ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ¹⁴⁹ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁵⁰ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁵¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁵² tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:9]  ¹⁵³ tn Grk “about the sixth hour.”

[10:9]  ¹⁵⁴ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ¹⁵⁵ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[11:30]  ¹⁵⁶ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ¹⁵⁷ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.