Acts 1:7

1:7 He told them, “You are not permitted to know ¹  the times or periods that the Father has set by his own authority.

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ²  that God has made this Jesus whom you crucified ³  both Lord ⁴  and Christ.” ⁵ 

Acts 8:30

8:30 So Philip ran up ⁶  to it ⁷  and heard the man ⁸  reading Isaiah the prophet. He ⁹  asked him, ¹⁰  “Do you understand what you’re reading?”

Acts 9:24

9:24 but Saul learned of their plot against him. ¹¹  They were also watching ¹²  the city gates ¹³  day and night so that they could kill him.

Acts 17:19

17:19 So they took Paul and ¹⁴  brought him to the Areopagus, ¹⁵  saying, “May we know what this new teaching is that you are proclaiming?

Acts 19:15

19:15 But the evil spirit replied to them, ¹⁶  “I know about Jesus ¹⁷  and I am acquainted with ¹⁸  Paul, but who are you?” ¹⁹ 

[1:7]  ¹ tn Grk “It is not for you to know.”

[2:36]  ² tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ³ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁴ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁵ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:30]  ³ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁴ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁵ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁶ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁷ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[9:24]  ⁴ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁵ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁶ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[17:19]  ⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁶ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[19:15]  ⁶ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁷ 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]  ⁸ 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]  ⁹ 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.