Acts 1:10

1:10 As ¹  they were still staring into the sky while he was going, suddenly ²  two men in white clothing stood near them

Acts 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ³  they were acutely distressed ⁴  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Acts 7:26

7:26 The next day Moses ⁵  saw two men ⁶  fighting, and tried to make peace between ⁷  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Acts 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁸  and the name of Jesus Christ, ⁹  they began to be baptized, ¹⁰  both men and women.

Acts 11:11

11:11 At that very moment, ¹¹  three men sent to me from Caesarea ¹²  approached ¹³  the house where we were staying. ¹⁴ 

Acts 11:20

11:20 But there were some men from Cyprus ¹⁵  and Cyrene ¹⁶  among them who came ¹⁷  to Antioch ¹⁸  and began to speak to the Greeks ¹⁹  too, proclaiming the good news of the Lord Jesus.

Acts 13:16

13:16 So Paul stood up, ²⁰  gestured ²¹  with his hand and said,

“Men of Israel, ²²  and you Gentiles who fear God, ²³  listen:

Acts 13:26

13:26 Brothers, ²⁴  descendants ²⁵  of Abraham’s family, ²⁶  and those Gentiles among you who fear God, ²⁷  the message ²⁸  of this salvation has been sent to us.

Acts 17:22

17:22 So Paul stood ²⁹  before the Areopagus and said, “Men of Athens, I see that you are very religious ³⁰  in all respects. ³¹ 

Acts 17:34

17:34 But some people ³²  joined him ³³  and believed. Among them ³⁴  were Dionysius, who was a member of the Areopagus, ³⁵  a woman ³⁶  named Damaris, and others with them.

Acts 19:25

19:25 He gathered ³⁷  these ³⁸  together, along with the workmen in similar trades, ³⁹  and said, “Men, you know that our prosperity ⁴⁰  comes from this business.

Acts 23:1

23:1 Paul looked directly ⁴¹  at the council ⁴²  and said, “Brothers, I have lived my life with a clear conscience ⁴³  before God to this day.”

[1:10]  ¹ tn Grk “And as.” 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.

[1:10]  ² tn Grk “behold.”

[2:37]  ³ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ⁴ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[7:26]  ⁵ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁶ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁷ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[8:12]  ⁷ 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]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁹ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[11:11]  ⁹ tn Grk “And behold.”

[11:11]  ¹⁰ 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.

[11:11]  ¹¹ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ¹² tn The word “staying” is not in the Greek text but is implied.

[11:20]  ¹¹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹² sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹³ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ¹⁵ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[13:16]  ¹³ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁴ tn Or “motioned.”

[13:16]  ¹⁵ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹⁶ tn Grk “and those who fear God,” 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.

[13:26]  ¹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁶ tn Grk “sons”

[13:26]  ¹⁷ tn Or “race.”

[13:26]  ¹⁸ tn Grk “and those among you who fear God,” 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁹ tn Grk “word.”

[17:22]  ¹⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁸ 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.

[17:22]  ¹⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:34]  ¹⁹ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ²⁰ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ²¹ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ²² tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ²³ tn Grk “and a woman”; but this 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.

[19:25]  ²¹ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ²² tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ²³ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ²⁴ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[23:1]  ²³ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ²⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ²⁵ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”