Acts 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Acts 6:7

6:7 The word of God continued to spread, ⁴  the number of disciples in Jerusalem ⁵  increased greatly, and a large group ⁶  of priests became obedient to the faith.

Acts 13:43

13:43 When the meeting of the synagogue ⁷  had broken up, ⁸  many of the Jews and God-fearing proselytes ⁹  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁰  them ¹¹  to continue ¹²  in the grace of God.

Acts 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ¹³  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. ¹⁴  She ¹⁵  brought her owners ¹⁶  a great profit by fortune-telling. ¹⁷ 

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁸  and turned ¹⁹  and said to the spirit, “I command you in the name of Jesus Christ ²⁰  to come out of her!” And it came out of her at once. ²¹ 

Acts 17:4

17:4 Some of them were persuaded ²²  and joined Paul and Silas, along with a large group ²³  of God-fearing Greeks ²⁴  and quite a few ²⁵  prominent women.

Acts 18:27

18:27 When Apollos ²⁶  wanted to cross over to Achaia, ²⁷  the brothers encouraged ²⁸  him ²⁹  and wrote to the disciples to welcome him. When he arrived, he ³⁰  assisted greatly those who had believed by grace,

Acts 21:40

21:40 When the commanding officer ³¹  had given him permission, ³²  Paul stood ³³  on the steps and gestured ³⁴  to the people with his hand. When they had become silent, ³⁵  he addressed ³⁶  them in Aramaic, ³⁷ 

Acts 23:10

23:10 When the argument became ³⁸  so great the commanding officer ³⁹  feared that they would tear Paul to pieces, ⁴⁰  he ordered the detachment ⁴¹  to go down, take him away from them by force, ⁴²  and bring him into the barracks. ⁴³ 

Acts 24:2

24:2 When Paul ⁴⁴  had been summoned, Tertullus began to accuse him, ⁴⁵  saying, “We have experienced a lengthy time ⁴⁶  of peace through your rule, ⁴⁷  and reforms ⁴⁸  are being made in this nation ⁴⁹  through your foresight. ⁵⁰ 

Acts 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁵¹  that you have been a judge over this nation for many years, I confidently make my defense. ⁵² 

Acts 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁵³  and Bernice came with great pomp ⁵⁴  and entered the audience hall, ⁵⁵  along with the senior military officers ⁵⁶  and the prominent men of the city. When Festus ⁵⁷  gave the order, ⁵⁸  Paul was brought in.

Acts 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁵⁹  from the chief priests, but I also cast my vote ⁶⁰  against them when they were sentenced to death. ⁶¹ 

Acts 27:10

27:10 “Men, I can see the voyage is going to end ⁶²  in disaster ⁶³  and great loss not only of the cargo and the ship, but also of our lives.” ⁶⁴ 

Acts 27:21

27:21 Since many of them had no desire to eat, ⁶⁵  Paul ⁶⁶  stood up ⁶⁷  among them and said, “Men, you should have listened to me ⁶⁸  and not put out to sea ⁶⁹  from Crete, thus avoiding ⁷⁰  this damage and loss.

Acts 28:6

28:6 But they were expecting that he was going to swell up ⁷¹  or suddenly drop dead. So after they had waited ⁷²  a long time and had seen ⁷³  nothing unusual happen ⁷⁴  to him, they changed their minds ⁷⁵  and said he was a god. ⁷⁶ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[6:7]  ⁴ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁶ tn Grk “a great multitude.”

[13:43]  ⁷ sn See the note on synagogue in 6:9.

[13:43]  ⁸ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁹ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁰ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹¹ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹² tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[16:16]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “masters.”

[16:16]  ¹⁴ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:18]  ¹³ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹⁴ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁶ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:4]  ¹⁶ tn Or “convinced.”

[17:4]  ¹⁷ tn Or “a large crowd.”

[17:4]  ¹⁸ tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹⁹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[18:27]  ¹⁹ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ²⁰ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ²¹ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ²² 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.

[18:27]  ²³ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[21:40]  ²² tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ²³ 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]  ²⁴ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁵ tn Or “motioned.”

[21:40]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[23:10]  ²⁵ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ²⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ²⁷ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ²⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ²⁹ tn Or “to go down, grab him out of their midst.”

[23:10]  ³⁰ 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.”

[24:2]  ²⁸ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²⁹ tn Or “began to bring charges, saying.”

[24:2]  ³⁰ tn Grk “experienced much peace.”

[24:2]  ³¹ tn Grk “through you” (“rule” is implied).

[24:2]  ³² tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³³ tn Or “being made for this people.”

[24:2]  ³⁴ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:10]  ³¹ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ³² sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[25:23]  ³⁴ sn See the note on King Agrippa in 25:13.

[25:23]  ³⁵ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  ³⁶ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ³⁷ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ³⁸ sn See the note on Porcius Festus in 24:27.

[25:23]  ³⁹ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[26:10]  ³⁷ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ³⁸ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ³⁹ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[27:10]  ⁴⁰ tn Grk “is going to be with disaster.”

[27:10]  ⁴¹ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁴² tn Grk “souls” (here, one’s physical life).

[27:21]  ⁴³ 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]  ⁴⁴ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[28:6]  ⁴⁶ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁴⁷ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁴⁸ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁴⁹ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵⁰ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵¹ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.