Discovery BoxActs 7:49 
Context7:49 ‘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? 1
Acts 8:36
Context8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 2 from being baptized?”
Acts 10:28
Context10:28 He said to them, “You know that 3 it is unlawful 4 for a Jew 5 to associate with or visit a Gentile, 6 yet God has shown me that I should call no person 7 defiled or ritually unclean. 8
Acts 10:30
Context10:30 Cornelius 9 replied, 10 “Four days ago at this very hour, at three o’clock in the afternoon, 11 I was praying in my house, and suddenly 12 a man in shining clothing stood before me
Acts 11:5
Context11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 13 an object something like a large sheet descending, 14 being let down from heaven 15 by its four corners, and it came to me.
Acts 12:8
Context12:8 The angel said to him, “Fasten your belt 16 and put on your sandals.” Peter 17 did so. Then the angel 18 said to him, “Put on your cloak 19 and follow me.”
Acts 12:11
Context12:11 When 20 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 21 me from the hand 22 of Herod 23 and from everything the Jewish people 24 were expecting to happen.”
Acts 13:25
Context13:25 But while John was completing his mission, 25 he said repeatedly, 26 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 27
Acts 15:7
Context15:7 After there had been much debate, 28 Peter stood up and said to them, “Brothers, you know that some time ago 29 God chose 30 me to preach to the Gentiles so they would hear the message 31 of the gospel 32 and believe. 33
Acts 16:15
Context16:15 After she and her household were baptized, she urged us, 34 “If 35 you consider me to be a believer in the Lord, 36 come and stay in my house.” And she persuaded 37 us.
Acts 22:10
Context22:10 So I asked, 38 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 39 and go to Damascus; there you will be told about everything 40 that you have been designated 41 to do.’
Acts 23:11
Context23:11 The following night the Lord 42 stood near 43 Paul 44 and said, “Have courage, 45 for just as you have testified about me in Jerusalem, 46 so you must also testify in Rome.” 47
Acts 25:17
Context25:17 So after they came back here with me, 48 I did not postpone the case, 49 but the next day I sat 50 on the judgment seat 51 and ordered the man to be brought.
Acts 26:5
Context26:5 They know, 52 because they have known 53 me from time past, 54 if they are willing to testify, that according to the strictest party 55 of our religion, I lived as a Pharisee. 56
Acts 26:18
Context26:18 to open their eyes so that they turn 57 from darkness to light and from the power 58 of Satan to God, so that they may receive forgiveness of sins and a share 59 among those who are sanctified by faith in me.’
Acts 26:29
Context26:29 Paul replied, “I pray to God that whether in a short or a long time 60 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 61
Acts 27:21
Context27:21 Since many of them had no desire to eat, 62 Paul 63 stood up 64 among them and said, “Men, you should have listened to me 65 and not put out to sea 66 from Crete, thus avoiding 67 this damage and loss.
1 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
2 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
3 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
4 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
5 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
6 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
7 tn This is a generic use of ἄνθρωπος (anqrwpo").
8 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
9 tn Grk “And Cornelius.” 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.
10 tn Grk “said.”
11 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
12 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
13 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.
14 tn Or “coming down.”
15 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
16 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
17 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
18 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
19 tn Or “outer garment.”
20 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.
21 tn Or “delivered.”
22 sn Here the hand of Herod is a metaphor for Herod’s power or control.
23 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
24 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
25 tn Or “task.”
26 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
27 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
28 tn Or “discussion.” This term is repeated from v. 2.
29 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
30 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
31 tn Or “word.”
32 tn Or “of the good news.”
33 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
34 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
35 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
36 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
37 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
38 tn Grk “So I said.”
39 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
40 tn Grk “about all things.”
41 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
42 sn The presence of the Lord indicated the vindicating presence and direction of God.
43 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
44 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
45 tn Or “Do not be afraid.”
46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
47 sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).
map For location see JP4 A1.
48 tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”
49 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.
50 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
51 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
52 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.
53 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
54 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
55 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
56 sn See the note on Pharisee in 5:34.
57 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.
58 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)
59 tn Or “and an inheritance.”
60 tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”
61 sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”
62 tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.
63 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
64 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
65 tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”
sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.
66 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
67 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
