Acts 1:15

1:15 In those days ¹  Peter stood up among the believers ²  (a gathering of about one hundred and twenty people) and said,

Acts 2:18

2:18 Even on my servants, ³  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁴ 

Acts 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁵  to the breaking of bread and to prayer. ⁶ 

Acts 7:39

7:39 Our ⁷  ancestors ⁸  were unwilling to obey ⁹  him, but pushed him aside ¹⁰  and turned back to Egypt in their hearts,

Acts 7:41

7:41 At ¹¹  that time ¹²  they made an idol in the form of a calf, ¹³  brought ¹⁴  a sacrifice to the idol, and began rejoicing ¹⁵  in the works of their hands. ¹⁶ 

Acts 13:5

13:5 When ¹⁷  they arrived ¹⁸  in Salamis, ¹⁹  they began to proclaim ²⁰  the word of God in the Jewish synagogues. ²¹  (Now they also had John ²²  as their assistant.) ²³ 

Acts 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ²⁴  because he is read aloud ²⁵  in the synagogues ²⁶  every Sabbath.”

Acts 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ²⁷  and began to speak ²⁸  to the women ²⁹  who had assembled there. ³⁰ 

Acts 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ³¹  his spirit was greatly upset ³²  because he saw ³³  the city was full of idols.

Acts 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ³⁴  He was an eloquent speaker, ³⁵  well-versed ³⁶  in the scriptures.

Acts 20:19

20:19 serving the Lord with all humility ³⁷  and with tears, and with the trials that happened to me because of the plots ³⁸  of the Jews.

Acts 24:12

24:12 They did not find me arguing ³⁹  with anyone or stirring up a crowd ⁴⁰  in the temple courts ⁴¹  or in the synagogues ⁴²  or throughout the city, ⁴³ 

[1:15]  ¹ tn Grk “And in those days.” 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.

[1:15]  ² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[2:18]  ³ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ⁴ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:42]  ⁵ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ⁶ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[7:39]  ⁷ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁹ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ¹⁰ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:41]  ⁹ tn Grk “And.” 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.

[7:41]  ¹⁰ tn Grk “In those days.”

[7:41]  ¹¹ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ¹² tn Grk “and brought,” 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.

[7:41]  ¹³ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹⁴ tn Or “in what they had done.”

[13:5]  ¹¹ 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.

[13:5]  ¹² tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹³ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹⁴ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹⁵ sn See the note on synagogue in 6:9.

[13:5]  ¹⁶ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹⁷ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[15:21]  ¹³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁴ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ¹⁵ sn See the note on synagogue in 6:9.

[16:13]  ¹⁵ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹⁶ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁷ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹⁸ tn The word “there” is not in the Greek text, but is implied.

[17:16]  ¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹⁸ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  ¹⁹ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[18:24]  ¹⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ²⁰ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ²¹ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[20:19]  ²¹ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ²² sn These plots are mentioned in Acts 9:24; 20:13.

[24:12]  ²³ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ²⁴ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ²⁵ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ²⁶ sn See the note on synagogue in 6:9.

[24:12]  ²⁷ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.