Acts 10:28

10:28 He said to them, “You know that ¹  it is unlawful ²  for a Jew ³  to associate with or visit a Gentile, ⁴  yet God has shown me that I should call no person ⁵  defiled or ritually unclean. ⁶ 

Acts 15:7

15:7 After there had been much debate, ⁷  Peter stood up and said to them, “Brothers, you know that some time ago ⁸  God chose ⁹  me to preach to the Gentiles so they would hear the message ¹⁰  of the gospel ¹¹  and believe. ¹² 

Acts 19:35

19:35 After the city secretary ¹³  quieted the crowd, he said, “Men of Ephesus, what person ¹⁴  is there who does not know that the city of the Ephesians is the keeper ¹⁵  of the temple of the great Artemis ¹⁶  and of her image that fell from heaven? ¹⁷ 

Acts 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁸  wanted to know the true reason ¹⁹  Paul ²⁰  was being accused by the Jews, he released him and ordered the chief priests and the whole council ²¹  to assemble. He then brought ²²  Paul down and had him stand before them.

Acts 28:27

28:27 For the heart of this people has become dull, ²³ 

and their ears are hard of hearing, ²⁴ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ²⁵  and I would heal them.”’ ²⁶ 

[10:28]  ¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁴ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[15:7]  ⁷ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁸ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ⁹ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁰ tn Or “word.”

[15:7]  ¹¹ tn Or “of the good news.”

[15:7]  ¹² tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[19:35]  ¹³ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹⁵ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹⁶ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ¹⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:30]  ¹⁹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ²⁰ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ²¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ²² tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ²³ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[28:27]  ²⁵ tn Or “insensitive.”

[28:27]  ²⁶ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ²⁷ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ²⁸ sn A quotation from Isa 6:9-10.