Kisah Para Rasul 8:38

8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ¹  and Philip baptized ²  him.

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ³  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁴ 

Kisah Para Rasul 21:14

21:14 Because he could not be persuaded, ⁵  we said no more except, ⁶  “The Lord’s will be done.” ⁷ 

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ⁸  and from house to house, they did not stop teaching and proclaiming the good news ⁹  that Jesus was the Christ. ¹⁰ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹¹  them and saying farewell, ¹²  he left to go to Macedonia. ¹³ 

Kisah Para Rasul 21:32

21:32 He ¹⁴  immediately took ¹⁵  soldiers and centurions ¹⁶  and ran down to the crowd. ¹⁷  When they saw ¹⁸  the commanding officer ¹⁹  and the soldiers, they stopped beating ²⁰  Paul.

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ²¹  and the law. ²² 

Kisah Para Rasul 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ²³ 

Kisah Para Rasul 20:31

20:31 Therefore be alert, ²⁴  remembering that night and day for three years I did not stop warning ²⁵  each one of you with tears.

Kisah Para Rasul 2:3

2:3 And tongues spreading out like a fire ²⁶  appeared to them and came to rest on each one of them.

Kisah Para Rasul 15:33

15:33 After ²⁷  they had spent some time there, ²⁸  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ²⁹  praying to God for him. ³⁰ 

Kisah Para Rasul 14:18

14:18 Even by saying ³¹  these things, they scarcely persuaded ³²  the crowds not to offer sacrifice to them.

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ³³  a prophet named Agabus ³⁴  came down from Judea.

Kisah Para Rasul 27:18

27:18 The next day, because we were violently battered by the storm, ³⁵  they began throwing the cargo overboard, ³⁶ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ³⁷  to murder ³⁸  the Lord’s disciples, went to the high priest

Kisah Para Rasul 4:20

4:20 for it is impossible ³⁹  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ⁴⁰  and saw him, they were greatly astonished. ⁴¹ 

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴²  it will come to nothing, ⁴³ 

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ⁴⁴  from him, and the commanding officer ⁴⁵  was frightened when he realized that Paul ⁴⁶  was ⁴⁷  a Roman citizen ⁴⁸  and that he had had him tied up. ⁴⁹ 

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁵⁰  from the mountain ⁵¹  called the Mount of Olives ⁵²  (which is near Jerusalem, a Sabbath day’s journey ⁵³  away).

Kisah Para Rasul 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ⁵⁴ 

Kisah Para Rasul 18:4

18:4 He addressed ⁵⁵  both Jews and Greeks in the synagogue ⁵⁶  every Sabbath, attempting to persuade ⁵⁷  them.

Kisah Para Rasul 5:39

5:39 but if ⁵⁸  it is from God, you will not be able to stop them, or you may even be found ⁵⁹  fighting against God.” He convinced them, ⁶⁰ 

Kisah Para Rasul 13:14

13:14 Moving on from ⁶¹  Perga, ⁶²  they arrived at Pisidian Antioch, ⁶³  and on the Sabbath day they went into ⁶⁴  the synagogue ⁶⁵  and sat down.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁶⁶  him, ⁶⁷  and they fulfilled the sayings ⁶⁸  of the prophets that are read every Sabbath by condemning ⁶⁹  him. ⁷⁰ 

Kisah Para Rasul 4:28

4:28 to do as much as your power ⁷¹  and your plan ⁷²  had decided beforehand ⁷³  would happen.

Kisah Para Rasul 15:35

15:35 But Paul and Barnabas remained in Antioch, ⁷⁴  teaching and proclaiming (along with many others) ⁷⁵  the word of the Lord. ⁷⁶ 

Kisah Para Rasul 18:9

18:9 The Lord said to Paul by a vision ⁷⁷  in the night, ⁷⁸  “Do not be afraid, ⁷⁹  but speak and do not be silent,

Kisah Para Rasul 18:22

18:22 and when he arrived ⁸⁰  at Caesarea, ⁸¹  he went up and greeted ⁸²  the church at Jerusalem ⁸³  and then went down to Antioch. ⁸⁴ 

Kisah Para Rasul 6:2

6:2 So the twelve ⁸⁵  called ⁸⁶  the whole group ⁸⁷  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁸⁸ 

Kisah Para Rasul 11:17

11:17 Therefore if God ⁸⁹  gave them the same gift ⁹⁰  as he also gave us after believing ⁹¹  in the Lord Jesus Christ, ⁹²  who was I to hinder ⁹³  God?”

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ⁹⁴  were going out, ⁹⁵  the people ⁹⁶  were urging ⁹⁷  them to speak about these things ⁹⁸  on the next Sabbath.

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁹⁹  because he is read aloud ¹⁰⁰  in the synagogues ¹⁰¹  every Sabbath.”

Kisah Para Rasul 16:12

16:12 and from there to Philippi, ¹⁰²  which is a leading city of that district ¹⁰³  of Macedonia, ¹⁰⁴  a Roman colony. ¹⁰⁵  We stayed in this city for some days.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁰⁶  as he customarily did, and on three Sabbath days he addressed ¹⁰⁷  them from the scriptures,

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ¹⁰⁸  was listening to him until he said this. ¹⁰⁹  Then ¹¹⁰  they raised their voices and shouted, ¹¹¹  “Away with this man ¹¹²  from the earth! For he should not be allowed to live!” ¹¹³ 

Kisah Para Rasul 24:6

24:6 He ¹¹⁴  even tried to desecrate ¹¹⁵  the temple, so we arrested ¹¹⁶  him.

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹¹⁷  with complete boldness ¹¹⁸  and without restriction. ¹¹⁹ 

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹²⁰  an object something like a large sheet descending, ¹²¹  being let down from heaven ¹²²  by its four corners, and it came to me.

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ¹²³  and began to speak ¹²⁴  to the women ¹²⁵  who had assembled there. ¹²⁶ 

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ¹²⁷  was sinking ¹²⁸  into a deep sleep while Paul continued to speak ¹²⁹  for a long time. Fast asleep, ¹³⁰  he fell down from the third story and was picked up dead.

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ¹³¹  just like you! We are proclaiming the good news to you, so that you should turn ¹³²  from these worthless ¹³³  things to the living God, who made the heaven, the earth, ¹³⁴  the sea, and everything that is in them.

[8:38]  ¹ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[13:10]  ³ tn Or “unscrupulousness.”

[13:10]  ⁴ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[21:14]  ⁵ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ⁶ tn Grk “we became silent, saying.”

[21:14]  ⁷ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[5:42]  ⁸ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁹ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[20:1]  ¹¹ tn Or “exhorting.”

[20:1]  ¹² tn Or “and taking leave of them.”

[20:1]  ¹³ sn Macedonia was the Roman province of Macedonia in Greece.

[21:32]  ¹⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹⁵ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹⁶ sn See the note on the word centurion in 10:1.

[21:32]  ¹⁷ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹⁸ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ²⁰ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[6:13]  ²¹ sn This holy place is a reference to the temple.

[6:13]  ²² sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:49]  ²³ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[20:31]  ²⁴ tn Or “be watchful.”

[20:31]  ²⁵ tn Or “admonishing.”

[2:3]  ²⁶ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[15:33]  ²⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:33]  ²⁸ tn The word “there” is not in the Greek text, but is implied.

[12:5]  ²⁹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ³⁰ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[14:18]  ³¹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ³² tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[21:10]  ³³ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ³⁴ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[27:18]  ³⁵ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ³⁶ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[27:18]  sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.

[9:1]  ³⁷ tn Or “Saul, making dire threats.”

[9:1]  ³⁸ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[4:20]  ³⁹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[12:16]  ⁴⁰ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ⁴¹ 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).

[5:38]  ⁴² tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴³ tn Or “it will be put to an end.”

[22:29]  ⁴⁴ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ⁴⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ⁴⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ⁴⁷ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ⁴⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ⁴⁹ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[1:12]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁵¹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁵² sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁵³ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[13:44]  ⁵⁴ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  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 vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[18:4]  ⁵⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ⁵⁶ sn See the note on synagogue in 6:9.

[18:4]  ⁵⁷ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[5:39]  ⁵⁸ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ⁵⁹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ⁶⁰ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[13:14]  ⁶¹ tn Or “Passing by.”

[13:14]  ⁶² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁶³ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ⁶⁴ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ⁶⁵ sn See the note on synagogue in 6:9.

[13:27]  ⁶⁶ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁶⁷ tn Grk “this one.”

[13:27]  ⁶⁸ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ⁶⁹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁷⁰ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[4:28]  ⁷¹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁷² tn Or “purpose,” “will.”

[4:28]  ⁷³ 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.

[15:35]  ⁷⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁷⁵ sn This is a parenthetical note by the author.

[15:35]  ⁷⁶ 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 v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[18:9]  ⁷⁷ 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]  ⁷⁸ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁷⁹ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:22]  ⁸⁰ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ⁸¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁸² tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ⁸³ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁸⁴ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:2]  ⁸⁵ sn The twelve refers to the twelve apostles.

[6:2]  ⁸⁶ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁸⁷ tn Or “the multitude.”

[6:2]  ⁸⁸ tn Grk “to serve tables.”

[11:17]  ⁸⁹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁹⁰ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁹¹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁹³ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[13:42]  ⁹⁴ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁹⁵ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁹⁶ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁹⁷ tn Or “begging,” “inviting.”

[13:42]  ⁹⁸ tn Or “matters.”

[15:21]  ⁹⁹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁰⁰ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ¹⁰¹ sn See the note on synagogue in 6:9.

[16:12]  ¹⁰² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ¹⁰³ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ¹⁰⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ¹⁰⁵ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[17:2]  ¹⁰⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁰⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[22:22]  ¹⁰⁸ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁰⁹ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹¹⁰ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹¹¹ tn Grk “and said.”

[22:22]  ¹¹² tn Grk “this one.”

[22:22]  ¹¹³ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[24:6]  ¹¹⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ¹¹⁵ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹¹⁶ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[28:31]  ¹¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹¹⁸ tn Or “openness.”

[28:31]  ¹¹⁹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[11:5]  ¹²⁰ 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]  ¹²¹ tn Or “coming down.”

[11:5]  ¹²² tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[16:13]  ¹²³ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹²⁴ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹²⁵ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹²⁶ tn The word “there” is not in the Greek text, but is implied.

[20:9]  ¹²⁷ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹²⁸ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ¹²⁹ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ¹³⁰ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[14:15]  ¹³¹ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ¹³² tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ¹³³ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ¹³⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.