Acts 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ³  with the eleven, raised his voice, and addressed them: “You men of Judea ⁴  and all you who live in Jerusalem, ⁵  know this ⁶  and listen carefully to what I say.

Acts 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁷  and teaching ⁸  the people!”

Acts 10:30

10:30 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 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Acts 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹³  them ¹⁴  that Peter was standing at the gate.

Acts 16:9

16:9 A ¹⁵  vision appeared to Paul during the night: A Macedonian man was standing there ¹⁶  urging him, ¹⁷  “Come over ¹⁸  to Macedonia ¹⁹  and help us!”

Acts 17:31

17:31 because he has set ²⁰  a day on which he is going to judge the world ²¹  in righteousness, by a man whom he designated, ²²  having provided proof to everyone by raising ²³  him from the dead.”

Acts 21:40

21:40 When the commanding officer ²⁴  had given him permission, ²⁵  Paul stood ²⁶  on the steps and gestured ²⁷  to the people with his hand. When they had become silent, ²⁸  he addressed ²⁹  them in Aramaic, ³⁰ 

Acts 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ³¹  wanted to know the true reason ³²  Paul ³³  was being accused by the Jews, he released him and ordered the chief priests and the whole council ³⁴  to assemble. He then brought ³⁵  Paul down and had him stand before them.

Acts 25:10

25:10 Paul replied, ³⁶  “I am standing before Caesar’s ³⁷  judgment seat, ³⁸  where I should be tried. ³⁹  I have done nothing wrong ⁴⁰  to the Jews, as you also know very well. ⁴¹ 

Acts 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁴²  as a servant and witness ⁴³  to the things ⁴⁴  you have seen ⁴⁵  and to the things in which I will appear to you.

Acts 26:22

26:22 I have experienced ⁴⁶  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁴⁷  what the prophets and Moses said ⁴⁸  was going to happen:

Acts 27:21

27:21 Since many of them had no desire to eat, ⁴⁹  Paul ⁵⁰  stood up ⁵¹  among them and said, “Men, you should have listened to me ⁵²  and not put out to sea ⁵³  from Crete, thus avoiding ⁵⁴  this damage and loss.

[1:11]  ¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[2:14]  ³ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁴ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, 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.

[2:14]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁶ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[5:25]  ⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁶ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[10:30]  ⁷ 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.

[10:30]  ⁸ tn Grk “said.”

[10:30]  ⁹ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ¹⁰ 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.

[12:14]  ⁹ tn Or “informed.”

[12:14]  ¹⁰ tn The word “them” 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.

[16:9]  ¹¹ tn Grk “And a.” 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.

[16:9]  ¹² tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹³ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹⁴ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[17:31]  ¹³ tn Or “fixed.”

[17:31]  ¹⁴ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁵ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ¹⁶ tn The participle ἀναστήσας (anasthsa") indicates means here.

[21:40]  ¹⁵ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ¹⁶ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁷ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁸ tn Or “motioned.”

[21:40]  ¹⁹ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ²⁰ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ²¹ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:30]  ¹⁷ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁸ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ²⁰ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ²¹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[25:10]  ¹⁹ tn Grk “said.”

[25:10]  ²⁰ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ²¹ 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. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  ²² tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ²³ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ²⁴ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[26:16]  ²¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²² sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ²³ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ²⁴ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:22]  ²³ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ²⁴ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ²⁵ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[27:21]  ²⁵ 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.

[27:21]  ²⁶ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²⁷ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²⁸ 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.”

[27:21]  ²⁹ 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.”

[27:21]  ³⁰ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.