Kisah Para Rasul 7:56

7:56 “Look!” he said. ¹  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ²  opened ³  the doors of the prison, ⁴  led them out, ⁵  and said,

Kisah Para Rasul 10:11

10:11 He ⁶  saw heaven ⁷  opened ⁸  and an object something like a large sheet ⁹  descending, ¹⁰  being let down to earth ¹¹  by its four corners.

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ¹²  and saw him, they were greatly astonished. ¹³ 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹⁴  of all the prisoners came loose.

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹⁵  them ¹⁶  that Peter was standing at the gate.

Kisah Para Rasul 5:23

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹⁷  we found no one inside.”

Kisah Para Rasul 16:27

16:27 When the jailer woke up ¹⁸  and saw the doors of the prison standing open, ¹⁹  he drew his sword and was about to kill himself, ²⁰  because he assumed ²¹  the prisoners had escaped.

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ²²  he could see nothing. ²³  Leading him by the hand, his companions ²⁴  brought him into Damascus.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ²⁵  all the things God ²⁶  had done with them, and that he had opened a door ²⁷  of faith for the Gentiles.

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ²⁸  knelt down, ²⁹  and prayed. Turning ³⁰  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ³¹ 

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ³²  and beginning with this scripture ³³  proclaimed the good news about Jesus to him.

Kisah Para Rasul 16:14

16:14 A ³⁴  woman named Lydia, a dealer in purple cloth ³⁵  from the city of Thyatira, ³⁶  a God-fearing woman, listened to us. ³⁷  The Lord opened her heart to respond ³⁸  to what Paul was saying.

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ³⁹  they came to the iron ⁴⁰  gate leading into the city. It ⁴¹  opened for them by itself, ⁴²  and they went outside and walked down one narrow street, ⁴³  when at once the angel left him.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ⁴⁴  “I now truly understand that God does not show favoritism in dealing with people, ⁴⁵ 

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ⁴⁶  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁴⁷  I would have been justified in accepting the complaint ⁴⁸  of you Jews, ⁴⁹ 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ⁵⁰  he said repeatedly, ⁵¹  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ⁵² 

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ⁵³  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁵⁴  not open his mouth.

Kisah Para Rasul 17:11

17:11 These Jews ⁵⁵  were more open-minded ⁵⁶  than those in Thessalonica, ⁵⁷  for they eagerly ⁵⁸  received ⁵⁹  the message, examining ⁶⁰  the scriptures carefully every day ⁶¹  to see if these things were so.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁶²  from darkness to light and from the power ⁶³  of Satan to God, so that they may receive forgiveness of sins and a share ⁶⁴  among those who are sanctified by faith in me.’

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁶⁵  wanted to know the true reason ⁶⁶  Paul ⁶⁷  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁶⁸  to assemble. He then brought ⁶⁹  Paul down and had him stand before them.

Kisah Para Rasul 27:12

27:12 Because the harbor was not suitable to spend the winter in, the majority decided ⁷⁰  to put out to sea ⁷¹  from there. They hoped that ⁷²  somehow they could reach ⁷³  Phoenix, ⁷⁴  a harbor of Crete facing ⁷⁵  southwest and northwest, and spend the winter there.

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ⁷⁶ 

Kisah Para Rasul 8:31

8:31 The man ⁷⁷  replied, “How in the world can I, ⁷⁸  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 7:33

7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁷⁹ 

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁸⁰  against them, and the magistrates tore the clothes ⁸¹  off Paul and Silas ⁸²  and ordered them to be beaten with rods. ⁸³ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ⁸⁴  that the Christ ⁸⁵  had to suffer and to rise from the dead, ⁸⁶  saying, ⁸⁷  “This Jesus I am proclaiming to you is the Christ.” ⁸⁸ 

Kisah Para Rasul 20:11

20:11 Then Paul ⁸⁹  went back upstairs, ⁹⁰  and after he had broken bread and eaten, he talked with them ⁹¹  a long time, until dawn. Then he left.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁹²  against someone, the courts are open ⁹³  and there are proconsuls; let them bring charges against one another there. ⁹⁴ 

Kisah Para Rasul 27:40

27:40 So they slipped ⁹⁵  the anchors ⁹⁶  and left them in the sea, at the same time loosening the linkage ⁹⁷  that bound the steering oars ⁹⁸  together. Then they hoisted ⁹⁹  the foresail ¹⁰⁰  to the wind and steered toward ¹⁰¹  the beach.

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ¹⁰²  confessing and making their deeds known. ¹⁰³ 

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ¹⁰⁴  at daybreak and began teaching. ¹⁰⁵ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ¹⁰⁶  – that is, the whole high council ¹⁰⁷  of the Israelites ¹⁰⁸  – and sent to the jail to have the apostles ¹⁰⁹  brought before them. ¹¹⁰ 

Kisah Para Rasul 7:58

7:58 When ¹¹¹  they had driven him out of the city, they began to stone him, ¹¹²  and the witnesses laid their cloaks ¹¹³  at the feet of a young man named Saul.

Kisah Para Rasul 16:34

16:34 The jailer ¹¹⁴  brought them into his house and set food ¹¹⁵  before them, and he rejoiced greatly ¹¹⁶  that he had come to believe ¹¹⁷  in God, together with his entire household. ¹¹⁸ 

Kisah Para Rasul 22:13

22:13 came ¹¹⁹  to me and stood beside me ¹²⁰  and said to me, ‘Brother Saul, regain your sight!’ ¹²¹  And at that very moment ¹²²  I looked up and saw him. ¹²³ 

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ¹²⁴  to him, ¹²⁵  because I cannot believe ¹²⁶  that any of these things has escaped his notice, ¹²⁷  for this was not done in a corner. ¹²⁸ 

[7:56]  ¹ 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.

[5:19]  ² 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]  ³ 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]  ⁴ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁵ 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.

[10:11]  ⁶ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁸ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁹ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ¹⁰ tn Or “coming down.”

[10:11]  ¹¹ tn Or “to the ground.”

[12:16]  ¹² tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ¹³ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[16:26]  ¹⁴ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[12:14]  ¹⁵ tn Or “informed.”

[12:14]  ¹⁶ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:23]  ¹⁷ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:27]  ¹⁸ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ¹⁹ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ²⁰ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ²¹ tn Or “thought.”

[9:8]  ²² tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ²³ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ²⁴ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[14:27]  ²⁵ tn Or “announced.”

[14:27]  ²⁶ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[9:40]  ²⁸ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ²⁹ tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ³⁰ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ³¹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[8:35]  ³² tn Grk “opening his mouth” (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.

[8:35]  ³³ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[16:14]  ³⁴ tn Grk “And a.” 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.

[16:14]  ³⁵ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁶ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ³⁷ tn The words “to us” 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.

[16:14]  ³⁸ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[12:10]  ³⁹ tn Or perhaps, “guard posts.”

[12:10]  ⁴⁰ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ⁴¹ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ⁴² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁴³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[10:34]  ⁴⁴ 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]  ⁴⁵ 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.

[18:14]  ⁴⁶ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁴⁷ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁴⁸ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁴⁹ tn Grk “accepting your complaint, O Jews.”

[13:25]  ⁵⁰ tn Or “task.”

[13:25]  ⁵¹ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ⁵² tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[8:32]  ⁵³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁵⁴ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[17:11]  ⁵⁵ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵⁶ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁵⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁵⁸ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵⁹ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁶⁰ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁶¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[26:18]  ⁶² sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁶³ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁶⁴ tn Or “and an inheritance.”

[22:30]  ⁶⁵ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ⁶⁶ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁶⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁶⁸ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁶⁹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[27:12]  ⁷⁰ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ⁷¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  ⁷² tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ⁷³ tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ⁷⁴ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ⁷⁵ tn Or “a harbor of Crete open to the southwest and northwest.”

[12:13]  ⁷⁶ tn Or “responded.”

[8:31]  ⁷⁷ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁷⁸ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[7:33]  ⁷⁹ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[16:22]  ⁸⁰ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁸¹ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁸² tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁸³ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[17:3]  ⁸⁴ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁸⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[17:3]  ⁸⁶ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁸⁷ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁸⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[20:11]  ⁸⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁹⁰ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁹¹ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[19:38]  ⁹² tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁹³ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ⁹⁴ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[27:40]  ⁹⁵ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ⁹⁶ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ⁹⁷ tn Grk “bands”; possibly “ropes.”

[27:40]  ⁹⁸ tn Or “rudders.”

[27:40]  ⁹⁹ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ¹⁰⁰ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ¹⁰¹ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[19:18]  ¹⁰² tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ¹⁰³ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[5:21]  ¹⁰⁴ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ¹⁰⁵ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹⁰⁶ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “sons of Israel.”

[5:21]  ¹⁰⁹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹¹⁰ tn The words “before them” are not in the Greek text but are implied.

[7:58]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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).

[16:34]  ¹¹⁴ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹¹⁵ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹¹⁶ tn Or “he was overjoyed.”

[16:34]  ¹¹⁷ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹¹⁸ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[22:13]  ¹¹⁹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹²⁰ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹²¹ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹²² tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹²³ tn Grk “I looked up to him.”

[26:26]  ¹²⁴ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ¹²⁵ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ¹²⁶ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ¹²⁷ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ¹²⁸ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.