Acts 12:18

12:18 At daybreak ¹  there was great consternation ²  among the soldiers over what had become of Peter.

Acts 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ³  that he may perhaps forgive you for the intent of your heart. ⁴ 

Acts 8:30

8:30 So Philip ran up ⁵  to it ⁶  and heard the man ⁷  reading Isaiah the prophet. He ⁸  asked him, ⁹  “Do you understand what you’re reading?”

Acts 11:18

11:18 When they heard this, ¹⁰  they ceased their objections ¹¹  and praised ¹²  God, saying, “So then, God has granted the repentance ¹³  that leads to life even to the Gentiles.” ¹⁴ 

Acts 17:27

17:27 so that they would search for God and perhaps grope around ¹⁵  for him and find him, ¹⁶  though he is ¹⁷  not far from each one of us.

Acts 21:38

21:38 Then you’re not that Egyptian who started a rebellion ¹⁸  and led the four thousand men of the ‘Assassins’ ¹⁹  into the wilderness ²⁰  some time ago?” ²¹ 

[12:18]  ¹ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ² tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[8:22]  ³ tn Or “and implore the Lord.”

[8:22]  ⁴ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:30]  ⁵ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁶ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁷ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁸ 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]  ⁹ 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.”

[11:18]  ⁷ tn Grk “these things.”

[11:18]  ⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁹ tn Or “glorified.”

[11:18]  ¹⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[17:27]  ⁹ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹⁰ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹¹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[21:38]  ¹¹ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ¹² tn Grk “of the Sicarii.”

[21:38]  ¹³ tn Or “desert.”

[21:38]  ¹⁴ tn Grk “before these days.”