Acts 1:21

1:21 Thus one of the men ¹  who have accompanied us during all the time the Lord Jesus associated with ²  us,

Acts 3:8

3:8 He ³  jumped up, ⁴  stood and began walking around, and he entered the temple courts ⁵  with them, walking and leaping and praising God.

Acts 10:3

10:3 About three o’clock one afternoon ⁶  he saw clearly in a vision an angel of God ⁷  who came in ⁸  and said to him, “Cornelius.”

Acts 10:24-25

10:24 The following day ⁹  he entered Caesarea. ¹⁰  Now Cornelius was waiting anxiously ¹¹  for them and had called together his relatives and close friends. 10:25 So when ¹²  Peter came in, Cornelius met ¹³  him, fell ¹⁴  at his feet, and worshiped ¹⁵  him.

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁶  when Paul and Barnabas ¹⁷  went into the Jewish synagogue ¹⁸  and spoke in such a way that a large group ¹⁹  of both Jews and Greeks believed.

Acts 14:20

14:20 But after the disciples had surrounded him, he got up and went back ²⁰  into the city. On ²¹  the next day he left with Barnabas for Derbe. ²² 

Acts 14:22

14:22 They strengthened ²³  the souls of the disciples and encouraged them to continue ²⁴  in the faith, saying, “We must enter the kingdom ²⁵  of God through many persecutions.” ²⁶ 

Acts 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ²⁷  departed.

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ²⁸  as he customarily did, and on three Sabbath days he addressed ²⁹  them from the scriptures,

Acts 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ³⁰  entered ³¹  the synagogue ³²  and spoke out fearlessly ³³  for three months, addressing ³⁴  and convincing ³⁵  them about the kingdom of God. ³⁶ 

Acts 21:8

21:8 On the next day we left ³⁷  and came to Caesarea, ³⁸  and entered ³⁹  the house of Philip the evangelist, who was one of the seven, ⁴⁰  and stayed with him.

Acts 23:16

23:16 But when the son of Paul’s sister heard about the ambush, ⁴¹  he came and entered ⁴²  the barracks ⁴³  and told Paul.

[1:21]  ¹ tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ² tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[3:8]  ³ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ⁴ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[10:3]  ⁵ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁶ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁷ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:24]  ⁷ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  ⁹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:25]  ⁹ tn Grk “So 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.

[10:25]  ¹⁰ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹¹ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹² sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[14:1]  ¹¹ sn Iconium. See the note in 13:51.

[14:1]  ¹² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹³ sn See the note on synagogue in 6:9.

[14:1]  ¹⁴ tn Or “that a large crowd.”

[14:20]  ¹³ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁴ tn Grk “And on.” 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.

[14:20]  ¹⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:22]  ¹⁵ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁶ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁸ tn Or “sufferings.”

[16:40]  ¹⁷ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:2]  ¹⁹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²² tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²³ sn See the note on synagogue in 6:9.

[19:8]  ²⁴ tn Or “boldly.”

[19:8]  ²⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²⁶ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ²⁷ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[21:8]  ²³ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ²⁴ 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 another 40 mi (65 km).

[21:8]  ²⁵ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ²⁶ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[23:16]  ²⁵ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ²⁶ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ²⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”