Acts 1:5

1:5 For ¹  John baptized with water, but you ²  will be baptized with the Holy Spirit not many days from now.”

Acts 1:26

1:26 Then ³  they cast lots for them, and the one chosen was Matthias; ⁴  so he was counted with the eleven apostles. ⁵ 

Acts 7:9

7:9 The ⁶  patriarchs, because they were jealous of Joseph, sold ⁷  him into Egypt. But ⁸  God was with him,

Acts 9:19

9:19 and after taking some food, his strength returned.

For several days ⁹  he was with the disciples in Damascus,

Acts 9:28

9:28 So he was staying with them, associating openly with them ¹⁰  in Jerusalem, speaking out boldly in the name of the Lord.

Acts 11:21

11:21 The ¹¹  hand of the Lord was with them, and a great number who believed ¹²  turned ¹³  to the Lord.

Acts 14:23

14:23 When they had appointed elders ¹⁴  for them in the various churches, ¹⁵  with prayer and fasting ¹⁶  they entrusted them to the protection ¹⁷  of the Lord in whom they had believed.

Acts 15:13

15:13 After they stopped speaking, ¹⁸  James replied, ¹⁹  “Brothers, listen to me.

Acts 20:29

20:29 I know that after I am gone ²⁰  fierce wolves ²¹  will come in among you, not sparing the flock.

Acts 20:31

20:31 Therefore be alert, ²²  remembering that night and day for three years I did not stop warning ²³  each one of you with tears.

Acts 20:34

20:34 You yourselves know that these hands of mine ²⁴  provided for my needs and the needs of those who were with me.

Acts 25:12

25:12 Then, after conferring with his council, ²⁵  Festus ²⁶  replied, “You have appealed to Caesar; ²⁷  to Caesar ²⁸  you will go!” ²⁹ 

Acts 28:11

Paul Finally Reaches Rome

28:11 After three months we put out to sea ³⁰  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ³¹  as its figurehead. ³² 

Acts 28:13

28:13 From there we cast off ³³  and arrived at Rhegium, ³⁴  and after one day a south wind sprang up ³⁵  and on the second day we came to Puteoli. ³⁶ 

Acts 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ³⁷  with complete boldness ³⁸  and without restriction. ³⁹ 

[1:5]  ¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ² tn The pronoun is plural in Greek.

[1:26]  ³ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁴ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁵ tn Or “he was counted as one of the apostles along with the eleven.”

[7:9]  ⁵ 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.

[7:9]  ⁶ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁷ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[9:19]  ⁷ tn Grk “It happened that for several days.” 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.

[9:28]  ⁹ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[11:21]  ¹¹ 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.

[11:21]  ¹² tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹³ sn Again, the expression turned is a summary term for responding to the gospel.

[14:23]  ¹³ sn Appointed elders. See Acts 20:17.

[14:23]  ¹⁴ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ¹⁵ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ¹⁶ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[15:13]  ¹⁵ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ¹⁶ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[20:29]  ¹⁷ tn Grk “after my departure.”

[20:29]  ¹⁸ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:31]  ¹⁹ tn Or “be watchful.”

[20:31]  ²⁰ tn Or “admonishing.”

[20:34]  ²¹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[25:12]  ²³ tn That is, with his advisers.

[25:12]  ²⁴ sn See the note on Porcius Festus in 24:27.

[25:12]  ²⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²⁶ tn Or “to the emperor.”

[25:12]  ²⁷ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[28:11]  ²⁵ 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.”

[28:11]  ²⁶ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  ²⁷ tn Or “as its emblem.”

[28:13]  ²⁷ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ²⁸ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ²⁹ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ³⁰ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:31]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ³⁰ tn Or “openness.”

[28:31]  ³¹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.