Acts 13:33

13:33 that this promise ¹  God has fulfilled to us, their children, by raising ²  Jesus, as also it is written in the second psalm, ‘You are my Son; ³  today I have fathered you.’ ⁴ 

Acts 20:29

20:29 I know that after I am gone ⁵  fierce wolves ⁶  will come in among you, not sparing the flock.

Acts 21:12

21:12 When we heard this, both we and the local people ⁷  begged him not to go up to Jerusalem.

Acts 22:17

22:17 When ⁸  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁹ 

Acts 24:4

24:4 But so that I may not delay ¹⁰  you any further, I beg ¹¹  you to hear us briefly ¹²  with your customary graciousness. ¹³ 

Acts 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁴  I consider myself fortunate that I am about to make my defense before you today,

Acts 26:5

26:5 They know, ¹⁵  because they have known ¹⁶  me from time past, ¹⁷  if they are willing to testify, that according to the strictest party ¹⁸  of our religion, I lived as a Pharisee. ¹⁹ 

Acts 26:9

26:9 Of course, ²⁰  I myself was convinced ²¹  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Acts 27:23

27:23 For last night an angel of the God to whom I belong ²²  and whom I serve ²³  came to me ²⁴ 

[13:33]  ¹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ² tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ³ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁴ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[20:29]  ⁵ tn Grk “after my departure.”

[20:29]  ⁶ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[21:12]  ⁹ tn Or “the people there.”

[22:17]  ¹³ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ¹⁴ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[24:4]  ¹⁷ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ¹⁸ tn Or “request.”

[24:4]  ¹⁹ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ²⁰ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[26:2]  ²¹ sn See the note on King Agrippa in 25:13.

[26:5]  ²⁵ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ²⁶ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ²⁷ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ²⁸ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ²⁹ sn See the note on Pharisee in 5:34.

[26:9]  ²⁹ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ³⁰ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[27:23]  ³³ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ³⁴ tn Or “worship.”

[27:23]  ³⁵ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”