Acts 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹ 

Acts 24:4

24:4 But so that I may not delay ²  you any further, I beg ³  you to hear us briefly ⁴  with your customary graciousness. ⁵ 

Acts 25:22

25:22 Agrippa ⁶  said to Festus, ⁷  “I would also like to hear the man myself.” “Tomorrow,” he replied, ⁸  “you will hear him.”

Acts 26:3

26:3 because you are especially ⁹  familiar with all the customs and controversial issues ¹⁰  of the Jews. Therefore I ask ¹¹  you to listen to me patiently.

Acts 13:7

13:7 who was with the proconsul ¹²  Sergius Paulus, an intelligent man. The proconsul ¹³  summoned ¹⁴  Barnabas and Saul and wanted to hear ¹⁵  the word of God.

Acts 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁶  both Jews and Greeks, heard the word of the Lord. ¹⁷ 

Acts 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹⁸  that people ¹⁹  everywhere speak against ²⁰  it.”

Acts 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ²¹  So now we are all here in the presence of God ²²  to listen ²³  to everything the Lord has commanded you to say to us.” ²⁴ 

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ²⁵  has already chosen ²⁶  you to know his will, to see ²⁷  the Righteous One, ²⁸  and to hear a command ²⁹  from his mouth,

Acts 10:22

10:22 They said, “Cornelius the centurion, ³⁰  a righteous ³¹  and God-fearing man, well spoken of by the whole Jewish nation, ³²  was directed by a holy angel to summon you to his house and to hear a message ³³  from you.”

Acts 15:7

15:7 After there had been much debate, ³⁴  Peter stood up and said to them, “Brothers, you know that some time ago ³⁵  God chose ³⁶  me to preach to the Gentiles so they would hear the message ³⁷  of the gospel ³⁸  and believe. ³⁹ 

[13:44]  ¹ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[24:4]  ² 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]  ³ tn Or “request.”

[24:4]  ⁴ 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]  ⁵ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[25:22]  ³ sn See the note on King Agrippa in 25:13.

[25:22]  ⁴ sn See the note on Porcius Festus in 24:27.

[25:22]  ⁵ tn Grk “said.”

[26:3]  ⁴ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ⁵ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ⁶ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[13:7]  ⁵ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ⁶ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ⁷ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ⁸ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[19:10]  ⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  ⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[28:22]  ⁷ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ⁸ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ⁹ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[10:33]  ⁸ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁹ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ¹⁰ tn Or “to hear everything.”

[10:33]  ¹¹ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[22:14]  ⁹ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹⁰ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹¹ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹² sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹³ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

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

[10:22]  ¹¹ tn Or “just.”

[10:22]  ¹² 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]  ¹³ tn Grk “hear words.”

[15:7]  ¹¹ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “word.”

[15:7]  ¹⁵ tn Or “of the good news.”

[15:7]  ¹⁶ 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.