Acts 10:7

10:7 When the angel who had spoken to him departed, Cornelius ¹  called two of his personal servants ²  and a devout soldier from among those who served him, ³ 

Acts 10:22

10:22 They said, “Cornelius the centurion, ⁴  a righteous ⁵  and God-fearing man, well spoken of by the whole Jewish nation, ⁶  was directed by a holy angel to summon you to his house and to hear a message ⁷  from you.”

Acts 2:5

2:5 Now there were devout Jews ⁸  from every nation under heaven residing in Jerusalem. ⁹ 

Acts 8:2

8:2 Some ¹⁰  devout men buried Stephen and made loud lamentation ¹¹  over him. ¹² 

Acts 13:50

13:50 But the Jews incited ¹³  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹⁴  of their region.

Acts 16:14

16:14 A ¹⁵  woman named Lydia, a dealer in purple cloth ¹⁶  from the city of Thyatira, ¹⁷  a God-fearing woman, listened to us. ¹⁸  The Lord opened her heart to respond ¹⁹  to what Paul was saying.

Acts 22:12

22:12 A man named Ananias, ²⁰  a devout man according to the law, ²¹  well spoken of by all the Jews who live there, ²² 

Luke 2:25

The Prophecy of Simeon

2:25 Now ²³  there was a man in Jerusalem ²⁴  named Simeon who was righteous ²⁵  and devout, looking for the restoration ²⁶  of Israel, and the Holy Spirit ²⁷  was upon him.

[10:7]  ¹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ² tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ³ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:22]  ⁴ sn See the note on the word centurion in 10:1.

[10:22]  ⁵ tn Or “just.”

[10:22]  ⁶ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ⁷ tn Grk “hear words.”

[2:5]  ⁸ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁹ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[8:2]  ¹⁰ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹¹ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹² tn Or “mourned greatly for him.”

[13:50]  ¹³ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁴ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[16:14]  ¹⁵ tn Grk “And a.” 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.

[16:14]  ¹⁶ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ¹⁷ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ¹⁸ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ¹⁹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[22:12]  ²⁰ tn Grk “a certain Ananias.”

[22:12]  ²¹ sn The law refers to the law of Moses.

[22:12]  ²² tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[2:25]  ²³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ²⁵ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ²⁶ tn Or “deliverance,” “consolation.”

[2:25]  ²⁷ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.