Acts 13:52

13:52 And the disciples were filled with joy ¹  and with the Holy Spirit.

Acts 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ² 

Acts 9:23

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ³  together to kill him,

Acts 3:18

3:18 But the things God foretold ⁴  long ago through ⁵  all the prophets – that his Christ ⁶  would suffer – he has fulfilled in this way.

Acts 12:25

12:25 So Barnabas and Saul returned to ⁷  Jerusalem ⁸  when they had completed ⁹  their mission, ¹⁰  bringing along with them John Mark. ¹¹ 

Acts 2:2

2:2 Suddenly ¹²  a sound ¹³  like a violent wind blowing ¹⁴  came from heaven ¹⁵  and filled the entire house where they were sitting.

Acts 7:23

7:23 But when he was about forty years old, it entered his mind ¹⁶  to visit his fellow countrymen ¹⁷  the Israelites. ¹⁸ 

Acts 7:30

7:30 “After ¹⁹  forty years had passed, an angel appeared to him in the desert ²⁰  of Mount Sinai, in the flame of a burning bush. ²¹ 

Acts 14:26

14:26 From there they sailed back to Antioch, ²²  where they had been commended ²³  to the grace of God for the work they had now completed. ²⁴ 

Acts 1:16

1:16 “Brothers, ²⁵  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁶  David concerning Judas – who became the guide for those who arrested Jesus –

Acts 5:3

5:3 But Peter said, “Ananias, why has Satan filled ²⁷  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ²⁸  the land?

Acts 5:28

5:28 saying, “We gave ²⁹  you strict orders ³⁰  not to teach in this name. ³¹  Look, ³²  you have filled Jerusalem ³³  with your teaching, and you intend to bring this man’s blood ³⁴  on us!”

Acts 13:25

13:25 But while John was completing his mission, ³⁵  he said repeatedly, ³⁶  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ³⁷ 

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁸  him, ³⁹  and they fulfilled the sayings ⁴⁰  of the prophets that are read every Sabbath by condemning ⁴¹  him. ⁴² 

Acts 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁴³  Paul resolved ⁴⁴  to go to Jerusalem, ⁴⁵  passing through Macedonia ⁴⁶  and Achaia. ⁴⁷  He said, ⁴⁸  “After I have been there, I must also see Rome.” ⁴⁹ 

Acts 24:27

24:27 After two years ⁵⁰  had passed, Porcius Festus ⁵¹  succeeded Felix, ⁵²  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁵³ 

[13:52]  ¹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[2:28]  ² sn A quotation from Ps 16:8-11.

[9:23]  ³ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[3:18]  ⁴ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁵ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:25]  ⁵ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ⁶ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ⁷ tn Grk “fulfilled.”

[12:25]  ⁸ tn Grk “ministry” or “service.”

[12:25]  ⁹ tn Grk “John who was also called Mark.”

[2:2]  ⁶ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁷ tn Or “a noise.”

[2:2]  ⁸ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[7:23]  ⁷ tn Grk “heart.”

[7:23]  ⁸ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁹ tn Grk “the sons of Israel.”

[7:30]  ⁸ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁹ tn Or “wilderness.”

[7:30]  ¹⁰ sn An allusion to Exod 3:2.

[14:26]  ⁹ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  ¹⁰ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹¹ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[1:16]  ¹⁰ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ¹¹ tn Grk “foretold by the mouth of.”

[5:3]  ¹¹ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹² tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:28]  ¹² tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹³ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁴ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹⁵ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹⁷ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[13:25]  ¹³ tn Or “task.”

[13:25]  ¹⁴ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹⁵ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:27]  ¹⁴ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁵ tn Grk “this one.”

[13:27]  ¹⁶ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹⁷ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁸ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:21]  ¹⁵ tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁶ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹⁹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ²⁰ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ²¹ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[24:27]  ¹⁶ tn Grk “After a two-year period.”

[24:27]  ¹⁷ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ¹⁸ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  ¹⁹ tn Grk “left Paul imprisoned.”