Acts 11:8

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ¹  has ever entered my mouth!’

Acts 23:2

23:2 At that ²  the high priest Ananias ordered those standing near ³  Paul ⁴  to strike ⁵  him on the mouth.

Acts 10:34

10:34 Then Peter started speaking: ⁶  “I now truly understand that God does not show favoritism in dealing with people, ⁷ 

Acts 8:35

8:35 So Philip started speaking, ⁸  and beginning with this scripture ⁹  proclaimed the good news about Jesus to him.

Acts 8:32

8:32 Now the passage of scripture the man ¹⁰  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ¹¹  not open his mouth.

Acts 18:14

18:14 But just as Paul was about to speak, ¹²  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹³  I would have been justified in accepting the complaint ¹⁴  of you Jews, ¹⁵ 

[11:8]  ¹ 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. The sentiment Peter expressed is like Ezek 4:14.

[23:2]  ² tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁵ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[10:34]  ³ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁴ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[8:35]  ⁴ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁵ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:32]  ⁵ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁶ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[18:14]  ⁶ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁷ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁸ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁹ tn Grk “accepting your complaint, O Jews.”