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 8:26-27

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ³  said to Philip, ⁴  “Get up and go south ⁵  on the road that goes down from Jerusalem ⁶  to Gaza.” (This is a desert ⁷  road.) ⁸  8:27 So ⁹  he got up ¹⁰  and went. There ¹¹  he met ¹²  an Ethiopian eunuch, ¹³  a court official of Candace, ¹⁴  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁵  had come to Jerusalem to worship, ¹⁶ 

Acts 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ¹⁷  went on his way rejoicing. ¹⁸ 

Acts 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹⁹  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ²⁰  to carry my name before Gentiles and kings and the people of Israel. ²¹ 

Acts 9:31

9:31 Then ²²  the church throughout Judea, Galilee, ²³  and Samaria experienced ²⁴  peace and thus was strengthened. ²⁵  Living ²⁶  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ²⁷  increased in numbers.

Acts 12:17

12:17 He motioned to them ²⁸  with his hand to be quiet and then related ²⁹  how the Lord had brought ³⁰  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ³¹ 

Acts 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ³²  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ³³  She ³⁴  brought her owners ³⁵  a great profit by fortune-telling. ³⁶ 

Acts 18:6

18:6 When they opposed him ³⁷  and reviled him, ³⁸  he protested by shaking out his clothes ³⁹  and said to them, “Your blood ⁴⁰  be on your own heads! I am guiltless! ⁴¹  From now on I will go to the Gentiles!”

Acts 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁴²  Paul resolved ⁴³  to go to Jerusalem, ⁴⁴  passing through Macedonia ⁴⁵  and Achaia. ⁴⁶  He said, ⁴⁷  “After I have been there, I must also see Rome.” ⁴⁸ 

Acts 21:5

21:5 When ⁴⁹  our time was over, ⁵⁰  we left and went on our way. All of them, with their wives and children, accompanied ⁵¹  us outside of the city. After ⁵²  kneeling down on the beach and praying, ⁵³ 

Acts 22:5

22:5 as both the high priest and the whole council of elders ⁵⁴  can testify about me. From them ⁵⁵  I also received ⁵⁶  letters to the brothers in Damascus, and I was on my way ⁵⁷  to make arrests there and bring ⁵⁸  the prisoners ⁵⁹  to Jerusalem ⁶⁰  to be punished.

Acts 22:10

22:10 So I asked, ⁶¹  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁶²  and go to Damascus; there you will be told about everything ⁶³  that you have been designated ⁶⁴  to do.’

Acts 23:23

23:23 Then ⁶⁵  he summoned ⁶⁶  two of the centurions ⁶⁷  and said, “Make ready two hundred soldiers to go to Caesarea ⁶⁸  along with seventy horsemen ⁶⁹  and two hundred spearmen ⁷⁰  by ⁷¹  nine o’clock tonight, ⁷² 

Acts 24:25

24:25 While Paul ⁷³  was discussing ⁷⁴  righteousness, self-control, ⁷⁵  and the coming judgment, Felix ⁷⁶  became ⁷⁷  frightened and said, “Go away for now, and when I have an opportunity, ⁷⁸  I will send for you.”

Acts 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ⁷⁹  but will never understand,

and you will keep on looking, ⁸⁰  but will never perceive.

[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.

[8:26]  ³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁴ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁵ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁶ 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.

[8:26]  ⁷ tn Or “wilderness.”

[8:26]  ⁸ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:27]  ⁵ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁶ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁷ tn Grk “And there.” 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.

[8:27]  ⁸ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁰ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ¹¹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹² sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:39]  ⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:11]  ⁹ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:15]  ¹¹ tn Or “tool.”

[9:15]  ¹² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:31]  ¹³ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹⁴ tn Grk “and Galilee,” but 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.

[9:31]  ¹⁵ tn Grk “had.”

[9:31]  ¹⁶ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹⁷ tn Grk “And living.” 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.

[9:31]  ¹⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[12:17]  ¹⁵ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹⁶ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹⁷ tn Or “led.”

[12:17]  ¹⁸ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[16:16]  ¹⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ¹⁸ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ¹⁹ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ²⁰ tn Or “masters.”

[16:16]  ²¹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[18:6]  ¹⁹ 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.

[18:6]  ²⁰ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²¹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ²² sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ²³ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[19:21]  ²¹ tn Grk “all these things had been fulfilled.”

[19:21]  ²² tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ²⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ²⁵ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ²⁶ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ²⁷ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[21:5]  ²³ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ²⁴ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ²⁵ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ²⁶ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ²⁷ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[22:5]  ²⁵ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ²⁶ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ²⁷ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ²⁸ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ²⁹ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ³⁰ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ³¹ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:10]  ²⁷ tn Grk “So I said.”

[22:10]  ²⁸ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ²⁹ tn Grk “about all things.”

[22:10]  ³⁰ 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.

[23:23]  ²⁹ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ³⁰ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ³¹ sn See the note on the word centurion in 10:1.

[23:23]  ³² 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 journey of about 65 mi (just over 100 km).

[23:23]  ³³ tn Or “cavalrymen.”

[23:23]  ³⁴ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  ³⁵ tn Grk “from.”

[23:23]  ³⁶ tn Grk “from the third hour of the night.”

[24:25]  ³¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ³² tn Or “speaking about.”

[24:25]  ³³ tn Grk “and self-control.” 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.

[24:25]  ³⁴ sn See the note on Felix in 23:26.

[24:25]  ³⁵ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ³⁶ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[28:26]  ³³ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ³⁴ tn Or “seeing”; Grk “you will look by looking” (an idiom).