Acts 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Acts 1:18

1:18 (Now this man Judas ²  acquired a field with the reward of his unjust deed, ³  and falling headfirst ⁴  he burst open in the middle and all his intestines ⁵  gushed out.

Acts 3:21

3:21 This one ⁶  heaven must ⁷  receive until the time all things are restored, ⁸  which God declared ⁹  from times long ago ¹⁰  through his holy prophets.

Acts 8:25

8:25 So after Peter and John ¹¹  had solemnly testified ¹²  and spoken the word of the Lord, ¹³  they started back to Jerusalem, proclaiming ¹⁴  the good news to many Samaritan villages ¹⁵  as they went. ¹⁶ 

Acts 11:16

11:16 And I remembered the word of the Lord, ¹⁷  as he used to say, ¹⁸  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁹ 

Acts 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ²⁰  praying to God for him. ²¹ 

Acts 13:36

13:36 For David, after he had served ²²  God’s purpose in his own generation, died, ²³  was buried with his ancestors, ²⁴  and experienced ²⁵  decay,

Acts 14:4

14:4 But the population ²⁶  of the city was divided; some ²⁷  sided with the Jews, and some with the apostles.

Acts 17:17

17:17 So he was addressing ²⁸  the Jews and the God-fearing Gentiles ²⁹  in the synagogue, ³⁰  and in the marketplace every day ³¹  those who happened to be there.

Acts 19:15

19:15 But the evil spirit replied to them, ³²  “I know about Jesus ³³  and I am acquainted with ³⁴  Paul, but who are you?” ³⁵ 

Acts 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ³⁶ 

Acts 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ³⁷  against someone, the courts are open ³⁸  and there are proconsuls; let them bring charges against one another there. ³⁹ 

Acts 22:9

22:9 Those who were with me saw the light, but did not understand ⁴⁰  the voice of the one who was speaking to me.

Acts 26:4

26:4 Now all the Jews know the way I lived ⁴¹  from my youth, spending my life from the beginning among my own people ⁴²  and in Jerusalem. ⁴³ 

Acts 27:41

27:41 But they encountered a patch of crosscurrents ⁴⁴  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ⁴⁵  of the waves.

Acts 27:44

27:44 and the rest were to follow, ⁴⁶  some on planks ⁴⁷  and some on pieces of the ship. ⁴⁸  And in this way ⁴⁹  all were brought safely to land.

Acts 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ⁵⁰  that people ⁵¹  everywhere speak against ⁵²  it.”

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:18]  ² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁵ tn Or “all his bowels.”

[3:21]  ³ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁴ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁵ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  ⁶ tn Or “spoke.”

[3:21]  ⁷ tn Or “from all ages past.”

[8:25]  ⁴ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁵ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁷ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁸ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁹ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[11:16]  ⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ⁶ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁷ sn John…Spirit. This remark repeats Acts 1:5.

[12:5]  ⁶ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁷ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[13:36]  ⁷ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁰ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[14:4]  ⁸ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ⁹ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[17:17]  ⁹ 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 17:17. 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.

[17:17]  ¹⁰ tn Or “and the devout,” 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, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹¹ sn See the note on synagogue in 6:9.

[17:17]  ¹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:15]  ¹⁰ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹¹ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹² tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹³ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:32]  ¹¹ tn Or “had assembled.”

[19:38]  ¹² tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹³ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹⁴ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[22:9]  ¹³ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[26:4]  ¹⁴ tn Grk “my manner of life.”

[26:4]  ¹⁵ tn Or “nation.”

[26:4]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:41]  ¹⁵ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ¹⁶ tn Or “violence” (BDAG 175 s.v. βία a).

[27:44]  ¹⁶ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ¹⁷ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ¹⁸ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  ¹⁹ tn Grk “And in this way 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.

[28:22]  ¹⁷ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹⁸ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹⁹ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.