1:6 So when they had gathered together, they began to ask him, 1 “Lord, is this the time when you are restoring the kingdom to Israel?”
‘I saw the Lord always in front of me, 5
for he is at my right hand so that I will not be shaken.
13:4 So Barnabas and Saul, 52 sent out by the Holy Spirit, went down to Seleucia, 53 and from there they sailed to Cyprus. 54
15:17 so that the rest of humanity 58 may seek the Lord,
namely, 59 all the Gentiles 60 I have called to be my own,’ 61 says the Lord, 62 who makes these things
15:30 So when they were dismissed, 63 they went down to Antioch, 64 and after gathering the entire group 65 together, they delivered the letter.
17:22 So Paul stood 75 before the Areopagus and said, “Men of Athens, I see that you are very religious 76 in all respects. 77
19:8 So Paul 81 entered 82 the synagogue 83 and spoke out fearlessly 84 for three months, addressing 85 and convincing 86 them about the kingdom of God. 87
26:1 So Agrippa 103 said to Paul, “You have permission 104 to speak for yourself.” Then Paul held out his hand 105 and began his defense: 106
1 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
2 tn Grk “And this.” 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.
3 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
4 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
5 tn Or “always before me.”
6 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
7 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
8 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
9 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
10 tn Or “things.” They are preaching these things even to the hostile leadership.
11 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
12 sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).
13 sn The name refers to the name of Jesus (cf. 3 John 7).
14 tn Grk “said.”
15 tn Or “ancestor”; Grk “father.”
16 tn The words “a message” are not in the Greek text, but are implied.
17 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
18 tn Grk “souls” (here an idiom for the whole person).
19 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
20 tn Or “race.”
21 tn Or “forefathers”; Grk “fathers.”
22 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
23 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
24 tn Grk “Simon answered and said.”
sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.
25 tn Grk “may come upon.”
26 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
27 tn The words “to it” are not in the Greek text but are implied.
28 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
29 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
30 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
31 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
32 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
33 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.”
34 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
35 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
36 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
37 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
38 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
39 tn The words “against him” are implied, as suggested by L&N 30.71.
40 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
41 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
42 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”
43 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
44 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
45 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
47 tn Grk “these things.”
48 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
49 tn Or “glorified.”
50 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
51 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
52 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
53 sn Seleucia was the port city of Antioch in Syria.
54 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
55 tn Grk “they lifted up their voice” (an idiom).
56 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
57 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
58 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
59 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
60 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
61 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
62 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
63 tn Or “sent away.”
64 sn Antioch was a city in Syria (not Antioch in Pisidia).
65 tn Or “congregation” (referring to the group of believers).
66 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
67 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
68 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
69 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 17:17. 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.
70 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
71 sn See the note on synagogue in 6:9.
72 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
73 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
74 tn Or “to the council of the Areopagus.” See also the term in v. 22.
sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
75 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
76 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
77 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
78 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
79 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
80 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
81 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
82 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
83 sn See the note on synagogue in 6:9.
84 tn Or “boldly.”
85 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. 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.
86 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
87 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
88 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
89 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; 19:20; 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.
90 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
91 tn Grk “two of those who ministered to him.”
92 sn Macedonia was the Roman province of Macedonia in Greece.
93 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
94 tn Or “had assembled.”
95 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
96 tn Or “request.”
97 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
98 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
99 tn Grk “let those who are influential among you” (i.e., the powerful).
100 tn The word “there” is not in the Greek text, but is implied.
101 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).
102 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.”
103 sn See the note on King Agrippa in 25:13.
104 tn Grk “It is permitted for you.”
105 tn Or “extended his hand” (a speaker’s gesture).
106 tn Or “and began to speak in his own defense.”
107 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
108 tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”
109 tn Or “departed.”
110 tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”
111 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).
112 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
113 tn Or “forefathers”; Grk “fathers.”