Acts 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Acts 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁸  the God of our forefathers, ⁹  has glorified ¹⁰  his servant ¹¹  Jesus, whom you handed over and rejected ¹²  in the presence of Pilate after he had decided ¹³  to release him.

Acts 5:28

5:28 saying, “We gave ¹⁴  you strict orders ¹⁵  not to teach in this name. ¹⁶  Look, ¹⁷  you have filled Jerusalem ¹⁸  with your teaching, and you intend to bring this man’s blood ¹⁹  on us!”

Acts 6:5

6:5 The ²⁰  proposal pleased the entire group, so ²¹  they chose Stephen, a man full of faith and of the Holy Spirit, with ²²  Philip, ²³  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ²⁴  from Antioch. ²⁵ 

Acts 15:5

15:5 But some from the religious party of the Pharisees ²⁶  who had believed stood up and said, “It is necessary ²⁷  to circumcise the Gentiles ²⁸  and to order them to observe ²⁹  the law of Moses.”

Acts 15:22

15:22 Then the apostles and elders, with the whole church, decided ³⁰  to send men chosen from among them, Judas called Barsabbas and Silas, ³¹  leaders among the brothers, to Antioch ³²  with Paul and Barnabas.

Acts 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ³³  and visit the brothers in every town where we proclaimed the word of the Lord ³⁴  to see how they are doing.” ³⁵ 

Acts 19:40

19:40 For ³⁶  we are in danger of being charged with rioting ³⁷  today, since there is no cause we can give to explain ³⁸  this disorderly gathering.” ³⁹ 

Acts 20:16

20:16 For Paul had decided to sail past Ephesus ⁴⁰  so as not to spend time ⁴¹  in the province of Asia, ⁴²  for he was hurrying ⁴³  to arrive in Jerusalem, ⁴⁴  if possible, ⁴⁵  by the day of Pentecost.

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁴⁶  my heart? For I am ready not only to be tied up, ⁴⁷  but even to die in Jerusalem for the name of the Lord Jesus.”

Acts 21:34

21:34 But some in the crowd shouted one thing, and others something else, ⁴⁸  and when the commanding officer ⁴⁹  was unable ⁵⁰  to find out the truth ⁵¹  because of the disturbance, ⁵²  he ordered Paul ⁵³  to be brought into the barracks. ⁵⁴ 

Acts 23:9

23:9 There was a great commotion, ⁵⁵  and some experts in the law ⁵⁶  from the party of the Pharisees stood up ⁵⁷  and protested strongly, ⁵⁸  “We find nothing wrong ⁵⁹  with this man. What if a spirit or an angel has spoken to him?”

Acts 26:7

26:7 a promise ⁶⁰  that our twelve tribes hope to attain as they earnestly serve God ⁶¹  night and day. Concerning this hope the Jews are accusing me, ⁶²  Your Majesty! ⁶³ 

Acts 27:21

27:21 Since many of them had no desire to eat, ⁶⁴  Paul ⁶⁵  stood up ⁶⁶  among them and said, “Men, you should have listened to me ⁶⁷  and not put out to sea ⁶⁸  from Crete, thus avoiding ⁶⁹  this damage and loss.

Acts 27:43

27:43 But the centurion, ⁷⁰  wanting to save Paul’s life, ⁷¹  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ⁷² 

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[3:13]  ⁸ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁹ tn Or “ancestors”; Grk “fathers.”

[3:13]  ¹⁰ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹¹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹² tn Or “denied,” “disowned.”

[3:13]  ¹³ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[5:28]  ¹⁵ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹⁶ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁷ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹⁸ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ²⁰ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[6:5]  ²² tn Grk “And the.” 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.

[6:5]  ²³ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ²⁴ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ²⁵ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ²⁶ tn Or “a proselyte.”

[6:5]  ²⁷ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[15:5]  ²⁹ sn See the note on Pharisee in 5:34.

[15:5]  ³⁰ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ³¹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ³² tn Or “keep.”

[15:22]  ³⁶ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ³⁷ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ³⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:36]  ⁴³ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ⁴⁴ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁴⁵ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[19:40]  ⁵⁰ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁵¹ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁵² tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁵³ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:16]  ⁵⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁵⁸ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁵⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ⁶⁰ tn Or “was eager.”

[20:16]  ⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁶² tn Grk “if it could be to him” (an idiom).

[21:13]  ⁶⁴ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁶⁵ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:34]  ⁷¹ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ⁷² tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ⁷³ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ⁷⁴ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ⁷⁵ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ⁷⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ⁷⁷ 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.”

[23:9]  ⁷⁸ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁷⁹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁸⁰ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁸¹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁸² sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[26:7]  ⁸⁵ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁸⁶ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁸⁷ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁸⁸ tn Grk “O King!”

[27:21]  ⁹² 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]  ⁹³ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:43]  ⁹⁹ sn See the note on the word centurion in 10:1.

[27:43]  ¹⁰⁰ tn Or “wanting to rescue Paul.”

[27:43]  ¹⁰¹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”