Kisah Para Rasul 7:48

7:48 Yet the Most High ¹  does not live in houses made by human hands, ²  as the prophet says,

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ³  because he himself gives life and breath and everything to everyone. ⁴ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ⁵  who is ⁶  Lord of heaven and earth, does not live in temples made by human hands, ⁷ 

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁸  it will come to nothing, ⁹ 

Kisah Para Rasul 12:22

12:22 But the crowd ¹⁰  began to shout, ¹¹  “The voice of a god, ¹²  and not of a man!”

Kisah Para Rasul 10:26

10:26 But Peter helped him up, ¹³  saying, “Stand up. I too am a mere mortal.” ¹⁴ 

Kisah Para Rasul 24:16

24:16 This is the reason ¹⁵  I do my best to always ¹⁶  have a clear ¹⁷  conscience toward God and toward people. ¹⁸ 

Kisah Para Rasul 5:29

5:29 But Peter and the apostles replied, ¹⁹  “We must obey ²⁰  God rather than people. ²¹ 

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ²²  such times of ignorance, ²³  he now commands all people ²⁴  everywhere to repent, ²⁵ 

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁶  by which we must ²⁷  be saved.”

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ²⁸  in the Lycaonian language, ²⁹  “The gods have come down to us in human form!” ³⁰ 

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ³¹  is like gold or silver or stone, an image ³²  made by human ³³  skill ³⁴  and imagination. ³⁵ 

Kisah Para Rasul 7:56

7:56 “Look!” he said. ³⁶  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 17:26

17:26 From one man ³⁷  he made every nation of the human race ³⁸  to inhabit the entire earth, ³⁹  determining their set times ⁴⁰  and the fixed limits of the places where they would live, ⁴¹ 

Kisah Para Rasul 22:15

22:15 because you will be his witness ⁴²  to all people ⁴³  of what you have seen and heard.

Kisah Para Rasul 5:4

5:4 Before it was sold, ⁴⁴  did it not ⁴⁵  belong to you? And when it was sold, was the money ⁴⁶  not at your disposal? How have you thought up this deed in your heart? ⁴⁷  You have not lied to people ⁴⁸  but to God!”

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁴⁹  just like you! We are proclaiming the good news to you, so that you should turn ⁵⁰  from these worthless ⁵¹  things to the living God, who made the heaven, the earth, ⁵²  the sea, and everything that is in them.

Kisah Para Rasul 17:31

17:31 because he has set ⁵³  a day on which he is going to judge the world ⁵⁴  in righteousness, by a man whom he designated, ⁵⁵  having provided proof to everyone by raising ⁵⁶  him from the dead.”

Kisah Para Rasul 2:17

2:17 ‘And in the last days ⁵⁷  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁵⁸ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 19:35

19:35 After the city secretary ⁵⁹  quieted the crowd, he said, “Men of Ephesus, what person ⁶⁰  is there who does not know that the city of the Ephesians is the keeper ⁶¹  of the temple of the great Artemis ⁶²  and of her image that fell from heaven? ⁶³ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁶⁴  and turned away ⁶⁵  a large crowd, ⁶⁶  not only in Ephesus ⁶⁷  but in practically all of the province of Asia, ⁶⁸  by saying ⁶⁹  that gods made by hands are not gods at all. ⁷⁰ 

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ⁷¹  has testified ⁷²  to them by giving them the Holy Spirit just as he did to us, ⁷³ 

Kisah Para Rasul 4:2

4:2 angry ⁷⁴  because they were teaching the people and announcing ⁷⁵  in Jesus the resurrection of the dead.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ⁷⁶  “I now truly understand that God does not show favoritism in dealing with people, ⁷⁷ 

Kisah Para Rasul 10:36

10:36 You know ⁷⁸  the message ⁷⁹  he sent to the people ⁸⁰  of Israel, proclaiming the good news of peace ⁸¹  through ⁸²  Jesus Christ ⁸³  (he is Lord ⁸⁴  of all) –

Kisah Para Rasul 2:30

2:30 So then, because ⁸⁵  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁸⁶  on his throne, ⁸⁷ 

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁸⁸  it is unlawful ⁸⁹  for a Jew ⁹⁰  to associate with or visit a Gentile, ⁹¹  yet God has shown me that I should call no person ⁹²  defiled or ritually unclean. ⁹³ 

Kisah Para Rasul 10:40

10:40 but ⁹⁴  God raised him up on the third day and caused him to be seen, ⁹⁵ 

Kisah Para Rasul 7:44

7:44 Our ancestors ⁹⁶  had the tabernacle ⁹⁷  of testimony in the wilderness, ⁹⁸  just as God ⁹⁹  who spoke to Moses ordered him ¹⁰⁰  to make it according to the design he had seen.

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹⁰¹  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹⁰² 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ¹⁰³  may seek the Lord,

namely, ¹⁰⁴  all the Gentiles ¹⁰⁵  I have called to be my own,’ ¹⁰⁶  says the Lord, ¹⁰⁷  who makes these things

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹⁰⁸  in the synagogue, ¹⁰⁹  but when Priscilla and Aquila ¹¹⁰  heard him, they took him aside ¹¹¹  and explained the way of God to him more accurately.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹¹²  saying to Abraham, ‘And in your descendants ¹¹³  all the nations ¹¹⁴  of the earth will be blessed.’ ¹¹⁵ 

Kisah Para Rasul 19:9

19:9 But when ¹¹⁶  some were stubborn ¹¹⁷  and refused to believe, reviling ¹¹⁸  the Way ¹¹⁹  before the congregation, he left ¹²⁰  them and took the disciples with him, ¹²¹  addressing ¹²²  them every day ¹²³  in the lecture hall ¹²⁴  of Tyrannus.

[7:48]  ¹ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ² sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[17:25]  ³ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁴ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:24]  ⁵ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁶ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ⁷ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[5:38]  ⁸ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁹ tn Or “it will be put to an end.”

[12:22]  ¹⁰ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ¹¹ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ¹² sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[10:26]  ¹³ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ¹⁴ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[24:16]  ¹⁵ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ¹⁶ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ¹⁷ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹⁸ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[5:29]  ¹⁹ tn Grk “apostles answered and said.”

[5:29]  ²⁰ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ²¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²² tn Or “has deliberately paid no attention to.”

[17:30]  ²³ tn Or “times when people did not know.”

[17:30]  ²⁴ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²⁵ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[4:12]  ²⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁷ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[14:11]  ²⁸ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²⁹ 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]  ³⁰ 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.

[17:29]  ³¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ³² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ³³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ³⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ³⁵ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[7:56]  ³⁶ tn Grk “And he said, ‘Look!’” 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.

[17:26]  ³⁷ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ³⁸ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ³⁹ tn Grk “to live over all the face of the earth.”

[17:26]  ⁴⁰ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁴¹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[22:15]  ⁴² 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]  ⁴³ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[5:4]  ⁴⁴ tn Grk “Remaining to you.”

[5:4]  ⁴⁵ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ⁴⁶ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ⁴⁷ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ⁴⁸ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[14:15]  ⁴⁹ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁵⁰ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁵¹ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁵² tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:31]  ⁵³ tn Or “fixed.”

[17:31]  ⁵⁴ sn The world refers to the whole inhabited earth.

[17:31]  ⁵⁵ 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]  ⁵⁶ tn The participle ἀναστήσας (anasthsa") indicates means here.

[2:17]  ⁵⁷ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ⁵⁸ tn Grk “on all flesh.”

[19:35]  ⁵⁹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁶⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁶¹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁶² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁶³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[19:26]  ⁶⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁶⁵ tn Or “misled.”

[19:26]  ⁶⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁶⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁶⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁶⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁷⁰ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[15:8]  ⁷¹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁷² tn Or “has borne witness.”

[15:8]  ⁷³ 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.

[4:2]  ⁷⁴ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁷⁵ tn Or “proclaiming.”

[10:34]  ⁷⁶ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁷⁷ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:36]  ⁷⁸ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁷⁹ tn Grk “the word.”

[10:36]  ⁸⁰ tn Grk “to the sons.”

[10:36]  ⁸¹ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁸² tn Or “by.”

[10:36]  ⁸³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁸⁴ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[2:30]  ⁸⁵ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁸⁶ 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]  ⁸⁷ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[10:28]  ⁸⁸ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁸⁹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁹⁰ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁹¹ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁹² tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁹³ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[10:40]  ⁹⁴ 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]  ⁹⁵ 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.

[7:44]  ⁹⁶ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁹⁷ 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]  ⁹⁸ tn Or “desert.”

[7:44]  ⁹⁹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹⁰⁰ 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.

[13:10]  ¹⁰¹ tn Or “unscrupulousness.”

[13:10]  ¹⁰² sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[15:17]  ¹⁰³ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹⁰⁴ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁰⁵ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ¹⁰⁶ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁰⁷ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[18:26]  ¹⁰⁸ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁰⁹ sn See the note on synagogue in 6:9.

[18:26]  ¹¹⁰ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹¹¹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[3:25]  ¹¹² tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹¹³ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹¹⁴ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹¹⁵ sn A quotation from Gen 22:18.

[19:9]  ¹¹⁶ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹¹⁷ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹¹⁸ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹¹⁹ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹²⁰ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹²¹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹²² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹²³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹²⁴ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”