Kisah Para Rasul 8:10

8:10 All the people, ¹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ² 

Kisah Para Rasul 19:20

19:20 In this way the word of the Lord ³  continued to grow in power ⁴  and to prevail. ⁵ 

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁶  among the people.

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ⁷  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 4:28

4:28 to do as much as your power ⁸  and your plan ⁹  had decided beforehand ¹⁰  would happen.

Kisah Para Rasul 9:14

9:14 and here he has authority from the chief priests to imprison ¹¹  all who call on your name!” ¹² 

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ¹³  as I was going ¹⁴  to Damascus with authority and complete power ¹⁵  from the chief priests,

Kisah Para Rasul 4:7

4:7 After ¹⁶  making Peter and John ¹⁷  stand in their midst, they began to inquire, “By what power or by what name ¹⁸  did you do this?”

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ¹⁹  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²⁰  that ²¹  God anointed him with the Holy Spirit and with power. He ²²  went around doing good and healing all who were oppressed by the devil, ²³  because God was with him. ²⁴ 

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 ²⁵  of the earth.”

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²⁶  from darkness to light and from the power ²⁷  of Satan to God, so that they may receive forgiveness of sins and a share ²⁸  among those who are sanctified by faith in me.’

Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ²⁹  why are you amazed at this? Why ³⁰  do you stare at us as if we had made this man ³¹  walk by our own power or piety?

Kisah Para Rasul 4:9

4:9 if ³²  we are being examined ³³  today for a good deed ³⁴  done to a sick man – by what means this man was healed ³⁵  –

Kisah Para Rasul 2:22

2:22 “Men of Israel, ³⁶  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ³⁷  wonders, and miraculous signs ³⁸  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 26:7

26:7 a promise ³⁹  that our twelve tribes hope to attain as they earnestly serve God ⁴⁰  night and day. Concerning this hope the Jews are accusing me, ⁴¹  Your Majesty! ⁴² 

Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ⁴³  also will live in hope,

Kisah Para Rasul 7:18

7:18 until another king who did not know about ⁴⁴  Joseph ruled ⁴⁵  over Egypt. ⁴⁶ 

Kisah Para Rasul 8:21

8:21 You have no share or part ⁴⁷  in this matter ⁴⁸  because your heart is not right before God!

Kisah Para Rasul 4:33

4:33 With ⁴⁹  great power the apostles were giving testimony ⁵⁰  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 16:19

16:19 But when her owners ⁵¹  saw their hope of profit ⁵²  was gone, they seized ⁵³  Paul and Silas and dragged ⁵⁴  them into the marketplace before the authorities.

Kisah Para Rasul 24:15

24:15 I have ⁵⁵  a hope in God (a hope ⁵⁶  that ⁵⁷  these men ⁵⁸  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁵⁹ 

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ⁶⁰  and for this reason he sent for Paul ⁶¹  as often as possible ⁶²  and talked ⁶³  with him.

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁶⁴  because of my hope in the promise made by God to our ancestors, ⁶⁵ 

Kisah Para Rasul 26:9

26:9 Of course, ⁶⁶  I myself was convinced ⁶⁷  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ⁶⁸  storm continued to batter us, ⁶⁹  we finally abandoned all hope of being saved. ⁷⁰ 

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁷¹  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 2:24

2:24 But God raised him up, ⁷²  having released ⁷³  him from the pains ⁷⁴  of death, because it was not possible for him to be held in its power. ⁷⁵ 

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁷⁶  from the chief priests, but I also cast my vote ⁷⁷  against them when they were sentenced to death. ⁷⁸ 

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁷⁹  replied, ⁸⁰  “Rulers of the people and elders, ⁸¹ 

Kisah Para Rasul 10:10

10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ⁸² 

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ⁸³  and with the Holy Spirit.

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ⁸⁴ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ⁸⁵  in Damascus, so that if he found any who belonged to the Way, ⁸⁶  either men or women, he could bring them as prisoners ⁸⁷  to Jerusalem. ⁸⁸ 

Kisah Para Rasul 11:21

11:21 The ⁸⁹  hand of the Lord was with them, and a great number who believed ⁹⁰  turned ⁹¹  to the Lord.

Kisah Para Rasul 5:4

5:4 Before it was sold, ⁹²  did it not ⁹³  belong to you? And when it was sold, was the money ⁹⁴  not at your disposal? How have you thought up this deed in your heart? ⁹⁵  You have not lied to people ⁹⁶  but to God!”

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ⁹⁷  and predicted ⁹⁸  by the Spirit that a severe ⁹⁹  famine ¹⁰⁰  was about to come over the whole inhabited world. ¹⁰¹  (This ¹⁰²  took place during the reign of Claudius.) ¹⁰³ 

Kisah Para Rasul 13:17

13:17 The God of this people Israel ¹⁰⁴  chose our ancestors ¹⁰⁵  and made the people great ¹⁰⁶  during their stay as foreigners ¹⁰⁷  in the country ¹⁰⁸  of Egypt, and with uplifted arm ¹⁰⁹  he led them out of it.

Kisah Para Rasul 14:3

14:3 So they stayed there ¹¹⁰  for a considerable time, speaking out courageously for the Lord, who testified ¹¹¹  to the message ¹¹²  of his grace, granting miraculous signs ¹¹³  and wonders to be performed through their hands.

Kisah Para Rasul 19:11

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹¹⁴  miracles by Paul’s hands,

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ¹¹⁵  in public debate, ¹¹⁶  demonstrating from the scriptures that the Christ ¹¹⁷  was Jesus. ¹¹⁸ 

Kisah Para Rasul 22:17

22:17 When ¹¹⁹  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹²⁰ 

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹²¹  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ¹²²  that part of them were Sadducees ¹²³  and the others Pharisees, ¹²⁴  he shouted out in the council, ¹²⁵  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹²⁶  of the dead!”

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹²⁷  name, ¹²⁸  his very name has made this man – whom you see and know – strong. The ¹²⁹  faith that is through Jesus ¹³⁰  has given him this complete health in the presence ¹³¹  of you all.

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ¹³²  filled with the Holy Spirit, ¹³³  stared straight ¹³⁴  at him

Kisah Para Rasul 13:37

13:37 but the one ¹³⁵  whom God raised up did not experience ¹³⁶  decay.

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹³⁷  after he had given orders ¹³⁸  by ¹³⁹  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 2:4

2:4 All ¹⁴⁰  of them were filled with the Holy Spirit, and they began to speak in other languages ¹⁴¹  as the Spirit enabled them. ¹⁴² 

Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁴³  but what I do have I give you. In the name ¹⁴⁴  of Jesus Christ ¹⁴⁵  the Nazarene, stand up and ¹⁴⁶  walk!”

Kisah Para Rasul 4:31

4:31 When ¹⁴⁷  they had prayed, the place where they were assembled together was shaken, ¹⁴⁸  and they were all filled with the Holy Spirit and began to speak ¹⁴⁹  the word of God ¹⁵⁰  courageously. ¹⁵¹ 

Kisah Para Rasul 5:31

5:31 God exalted him ¹⁵²  to his right hand as Leader ¹⁵³  and Savior, to give repentance to Israel and forgiveness of sins. ¹⁵⁴ 

Kisah Para Rasul 7:55

7:55 But Stephen, ¹⁵⁵  full ¹⁵⁶  of the Holy Spirit, looked intently ¹⁵⁷  toward heaven and saw the glory of God, and Jesus standing ¹⁵⁸  at the right hand of God.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ¹⁵⁹  and was causing consternation ¹⁶⁰  among the Jews who lived in Damascus by proving ¹⁶¹  that Jesus ¹⁶²  is the Christ. ¹⁶³ 

Kisah Para Rasul 20:32

20:32 And now I entrust ¹⁶⁴  you to God and to the message ¹⁶⁵  of his grace. This message ¹⁶⁶  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 6:10

6:10 Yet ¹⁶⁷  they were not able to resist ¹⁶⁸  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ¹⁶⁹  were brought to the Lord.

Kisah Para Rasul 13:12

13:12 Then when the proconsul ¹⁷⁰  saw what had happened, he believed, ¹⁷¹  because he was greatly astounded ¹⁷²  at the teaching about ¹⁷³  the Lord.

Kisah Para Rasul 18:9

18:9 The Lord said to Paul by a vision ¹⁷⁴  in the night, ¹⁷⁵  “Do not be afraid, ¹⁷⁶  but speak and do not be silent,

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁷⁷  an object something like a large sheet descending, ¹⁷⁸  being let down from heaven ¹⁷⁹  by its four corners, and it came to me.

Kisah Para Rasul 12:11

12:11 When ¹⁸⁰  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹⁸¹  me from the hand ¹⁸²  of Herod ¹⁸³  and from everything the Jewish people ¹⁸⁴  were expecting to happen.”

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹⁸⁵  his hands on Saul ¹⁸⁶  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁸⁷  has sent me so that you may see again and be filled with the Holy Spirit.” ¹⁸⁸ 

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ¹⁸⁹ 

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

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 ¹⁹⁰  by which we must ¹⁹¹  be saved.”

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹⁹²  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁹³  the land?

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹⁹⁴  seven ¹⁹⁵  men who are well-attested, ¹⁹⁶  full of the Spirit and of wisdom, whom we may put in charge ¹⁹⁷  of this necessary task. ¹⁹⁸ 

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁹⁹  and the name of Jesus Christ, ²⁰⁰  they began to be baptized, ²⁰¹  both men and women.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ²⁰²  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ²⁰³  that everyone who believes in him receives forgiveness of sins ²⁰⁴  through his name.”

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ²⁰⁵  when Paul and Barnabas ²⁰⁶  went into the Jewish synagogue ²⁰⁷  and spoke in such a way that a large group ²⁰⁸  of both Jews and Greeks believed.

Kisah Para Rasul 17:28

17:28 For in him we live and move about ²⁰⁹  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ²¹⁰ 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ²¹¹  Paul said to the centurion ²¹²  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ²¹³  without a proper trial?” ²¹⁴ 

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ²¹⁵  go down there ²¹⁶  with me, and if this man has done anything wrong, ²¹⁷  they may bring charges ²¹⁸  against him.”

Kisah Para Rasul 2:33

2:33 So then, exalted ²¹⁹  to the right hand ²²⁰  of God, and having received ²²¹  the promise of the Holy Spirit ²²²  from the Father, he has poured out ²²³  what you both see and hear.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ²²⁴  your servant David our forefather, ²²⁵ 

‘Why do the nations ²²⁶  rage, ²²⁷ 

and the peoples plot foolish ²²⁸  things?

Kisah Para Rasul 6:5

6:5 The ²²⁹  proposal pleased the entire group, so ²³⁰  they chose Stephen, a man full of faith and of the Holy Spirit, with ²³¹  Philip, ²³²  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ²³³  from Antioch. ²³⁴ 

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ²³⁵  him ruler over Egypt and over all his household.

Kisah Para Rasul 7:45

7:45 Our ²³⁶  ancestors ²³⁷  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ²³⁸  until the time ²³⁹  of David.

Kisah Para Rasul 8:27

8:27 So ²⁴⁰  he got up ²⁴¹  and went. There ²⁴²  he met ²⁴³  an Ethiopian eunuch, ²⁴⁴  a court official of Candace, ²⁴⁵  queen of the Ethiopians, who was in charge of all her treasury. He ²⁴⁶  had come to Jerusalem to worship, ²⁴⁷ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ²⁴⁸  Saul, ²⁴⁹  brought ²⁵⁰  him to the apostles, and related to them how he had seen the Lord on the road, that ²⁵¹  the Lord had spoken to him, and how in Damascus he had spoken out boldly ²⁵²  in the name of Jesus.

Kisah Para Rasul 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ²⁵³  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ²⁵⁴  She ²⁵⁵  brought her owners ²⁵⁶  a great profit by fortune-telling. ²⁵⁷ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ²⁵⁸  and turned ²⁵⁹  and said to the spirit, “I command you in the name of Jesus Christ ²⁶⁰  to come out of her!” And it came out of her at once. ²⁶¹ 

Kisah Para Rasul 19:13

19:13 But some itinerant ²⁶²  Jewish exorcists tried to invoke the name ²⁶³  of the Lord Jesus over those who were possessed by ²⁶⁴  evil spirits, saying, “I sternly warn ²⁶⁵  you by Jesus whom Paul preaches.”

Kisah Para Rasul 20:24

20:24 But I do not consider my life ²⁶⁶  worth anything ²⁶⁷  to myself, so that ²⁶⁸  I may finish my task ²⁶⁹  and the ministry that I received from the Lord Jesus, to testify to the good news ²⁷⁰  of God’s grace.

Kisah Para Rasul 12:20

12:20 Now Herod ²⁷¹  was having an angry quarrel ²⁷²  with the people of Tyre ²⁷³  and Sidon. ²⁷⁴  So they joined together ²⁷⁵  and presented themselves before him. And after convincing ²⁷⁶  Blastus, the king’s personal assistant, ²⁷⁷  to help them, ²⁷⁸  they asked for peace, ²⁷⁹  because their country’s food supply was provided by the king’s country.

[8:10]  ¹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ² tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[19:20]  ³ 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 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 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.

[19:20]  ⁴ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁵ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[6:8]  ⁶ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[8:19]  ⁷ tn Or “ability”; Grk “authority.”

[4:28]  ⁸ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁹ tn Or “purpose,” “will.”

[4:28]  ¹⁰ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[9:14]  ¹¹ tn Grk “to bind.”

[9:14]  ¹² sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[26:12]  ¹³ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ¹⁴ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹⁵ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[4:7]  ¹⁶ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹⁸ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[1:7]  ¹⁹ tn Grk “It is not for you to know.”

[10:38]  ²⁰ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²¹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²² tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.

[10:38]  ²³ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁴ sn See Acts 7:9.

[1:8]  ²⁵ tn Or “to the ends.”

[26:18]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “and an inheritance.”

[3:12]  ²⁹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ³⁰ tn Grk “or why.”

[3:12]  ³¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:9]  ³² tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ³³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ³⁴ tn Or “for an act of kindness.”

[4:9]  ³⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[2:22]  ³⁶ 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]  ³⁷ tn Or “miraculous deeds.”

[2:22]  ³⁸ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[26:7]  ³⁹ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁴⁰ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁴¹ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁴² tn Grk “O King!”

[2:26]  ⁴³ tn Grk “my flesh.”

[7:18]  ⁴⁴ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁴⁵ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁴⁶ sn A quotation from Exod 1:8.

[8:21]  ⁴⁷ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁴⁸ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[4:33]  ⁴⁹ 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]  ⁵⁰ tn Or “were witnessing.”

[16:19]  ⁵¹ tn Or “masters.”

[16:19]  ⁵² tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁵³ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁵⁴ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[24:15]  ⁵⁵ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁵⁶ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁵⁷ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁵⁸ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁵⁹ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:26]  ⁶⁰ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁶¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁶² tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁶³ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[26:6]  ⁶⁴ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁶⁵ tn Or “forefathers”; Grk “fathers.”

[26:9]  ⁶⁶ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ⁶⁷ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[27:20]  ⁶⁸ tn Grk “no small storm” = a very great storm.

[27:20]  ⁶⁹ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ⁷⁰ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[4:30]  ⁷¹ tn The miraculous nature of these signs is implied in the context.

[2:24]  ⁷² tn Grk “Whom God raised up.”

[2:24]  ⁷³ tn Or “having freed.”

[2:24]  ⁷⁴ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁷⁵ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[26:10]  ⁷⁶ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁷⁷ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁷⁸ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[4:8]  ⁷⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁸⁰ tn Grk “Spirit, said to them.”

[4:8]  ⁸¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[10:10]  ⁸² tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[13:52]  ⁸³ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[28:20]  ⁸⁴ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[9:2]  ⁸⁵ sn See the note on synagogue in 6:9.

[9:2]  ⁸⁶ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁸⁷ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁸⁸ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:21]  ⁸⁹ tn Grk “And the.” 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.

[11:21]  ⁹⁰ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ⁹¹ sn Again, the expression turned is a summary term for responding to the gospel.

[5:4]  ⁹² tn Grk “Remaining to you.”

[5:4]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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.

[11:28]  ⁹⁷ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ⁹⁸ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁹⁹ tn Grk “great.”

[11:28]  ¹⁰⁰ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ¹⁰¹ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ¹⁰² tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.

[11:28]  ¹⁰³ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[13:17]  ¹⁰⁴ tn Or “people of Israel.”

[13:17]  ¹⁰⁵ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ¹⁰⁶ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹⁰⁷ tn Or “as resident aliens.”

[13:17]  ¹⁰⁸ tn Or “land.”

[13:17]  ¹⁰⁹ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[14:3]  ¹¹⁰ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹¹¹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹¹² tn Grk “word.”

[14:3]  ¹¹³ tn Here the context indicates the miraculous nature of the signs mentioned.

[19:11]  ¹¹⁴ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[18:28]  ¹¹⁵ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹¹⁶ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

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

[18:28]  ¹¹⁸ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[22:17]  ¹¹⁹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ¹²⁰ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[4:10]  ¹²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:6]  ¹²² tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹²³ sn See the note on Sadducees in 4:1.

[23:6]  ¹²⁴ sn See the note on Pharisee in 5:34.

[23:6]  ¹²⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹²⁶ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[3:16]  ¹²⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹²⁸ 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]  ¹²⁹ 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]  ¹³⁰ 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]  ¹³¹ tn Or “in full view.”

[13:9]  ¹³² sn A parenthetical note by the author.

[13:9]  ¹³³ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹³⁴ tn Or “gazed intently.”

[13:37]  ¹³⁵ sn The one whom God raised up refers to Jesus.

[13:37]  ¹³⁶ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[1:2]  ¹³⁷ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ¹³⁸ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ¹³⁹ tn Or “through.”

[2:4]  ¹⁴⁰ tn Grk “And all.” 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.

[2:4]  ¹⁴¹ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ¹⁴² tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[3:6]  ¹⁴³ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁴⁴ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁴⁶ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[4:31]  ¹⁴⁷ 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.

[4:31]  ¹⁴⁸ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹⁴⁹ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁵⁰ tn Or “speak God’s message.”

[4:31]  ¹⁵¹ tn Or “with boldness.”

[5:31]  ¹⁵² tn Grk “This one God exalted” (emphatic).

[5:31]  ¹⁵³ tn Or “Founder” (of a movement).

[5:31]  ¹⁵⁴ tn Or “to give repentance and forgiveness of sins to Israel.”

[7:55]  ¹⁵⁵ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ¹⁵⁶ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹⁵⁷ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹⁵⁸ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[9:22]  ¹⁵⁹ 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]  ¹⁶⁰ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁶¹ tn Or “by showing for certain.”

[9:22]  ¹⁶² tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁶³ 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.

[20:32]  ¹⁶⁴ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁶⁵ tn Grk “word.”

[20:32]  ¹⁶⁶ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[6:10]  ¹⁶⁷ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹⁶⁸ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[11:24]  ¹⁶⁹ tn Grk “a significant crowd.”

[13:12]  ¹⁷⁰ sn See the note on proconsul in v. 8.

[13:12]  ¹⁷¹ 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]  ¹⁷² tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹⁷³ 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).

[18:9]  ¹⁷⁴ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁷⁵ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁷⁶ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[11:5]  ¹⁷⁷ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁷⁸ tn Or “coming down.”

[11:5]  ¹⁷⁹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[12:11]  ¹⁸⁰ 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]  ¹⁸¹ tn Or “delivered.”

[12:11]  ¹⁸² sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹⁸³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹⁸⁴ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[9:17]  ¹⁸⁵ 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]  ¹⁸⁶ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁸⁷ 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]  ¹⁸⁸ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[2:25]  ¹⁸⁹ tn Or “always before me.”

[4:12]  ¹⁹⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁹¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[5:3]  ¹⁹² sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁹³ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[6:3]  ¹⁹⁴ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁹⁵ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁹⁶ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁹⁷ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁹⁸ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[8:12]  ¹⁹⁹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ²⁰⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ²⁰¹ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:18]  ²⁰² tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[10:43]  ²⁰³ 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]  ²⁰⁴ 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.

[14:1]  ²⁰⁵ sn Iconium. See the note in 13:51.

[14:1]  ²⁰⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²⁰⁷ sn See the note on synagogue in 6:9.

[14:1]  ²⁰⁸ tn Or “that a large crowd.”

[17:28]  ²⁰⁹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ²¹⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[22:25]  ²¹¹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ²¹² sn See the note on the word centurion in 10:1.

[22:25]  ²¹³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ²¹⁴ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

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

[25:5]  ²¹⁵ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ²¹⁶ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ²¹⁷ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ²¹⁸ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[2:33]  ²¹⁹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ²²⁰ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ²²¹ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ²²² tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ²²³ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[4:25]  ²²⁴ tn Grk “by the mouth of” (an idiom).

[4:25]  ²²⁵ tn Or “ancestor”; Grk “father.”

[4:25]  ²²⁶ tn Or “Gentiles.”

[4:25]  ²²⁷ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ²²⁸ tn Or “futile”; traditionally, “vain.”

[6:5]  ²²⁹ tn Grk “And the.” 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.

[6:5]  ²³⁰ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ²³¹ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ²³² sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ²³³ tn Or “a proselyte.”

[6:5]  ²³⁴ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[7:10]  ²³⁵ tn Or “appointed.” See Gen 41:41-43.

[7:45]  ²³⁶ 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]  ²³⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²³⁸ 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]  ²³⁹ tn Grk “In those days.”

[8:27]  ²⁴⁰ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ²⁴¹ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ²⁴² tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ²⁴³ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ²⁴⁴ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ²⁴⁵ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

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

[8:27]  ²⁴⁶ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ²⁴⁷ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[9:27]  ²⁴⁸ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ²⁴⁹ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ²⁵⁰ tn Grk “and brought,” 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.

[9:27]  ²⁵¹ tn Grk “and that,” 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.

[9:27]  ²⁵² tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[16:16]  ²⁵³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ²⁵⁴ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ²⁵⁵ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ²⁵⁶ tn Or “masters.”

[16:16]  ²⁵⁷ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:18]  ²⁵⁸ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ²⁵⁹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ²⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ²⁶¹ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[19:13]  ²⁶² tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²⁶³ tn Grk “to name the name.”

[19:13]  ²⁶⁴ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²⁶⁵ sn The expression I sternly warn you means “I charge you as under oath.”

[20:24]  ²⁶⁶ tn Grk “soul.”

[20:24]  ²⁶⁷ 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]  ²⁶⁸ 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]  ²⁶⁹ 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]  ²⁷⁰ tn Or “to the gospel.”

[12:20]  ²⁷¹ 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]  ²⁷² 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]  ²⁷³ 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]  ²⁷⁴ 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]  ²⁷⁵ tn Or “with one accord.”

[12:20]  ²⁷⁶ tn Or “persuading.”

[12:20]  ²⁷⁷ 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]  ²⁷⁸ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ²⁷⁹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.