Acts 15:39

15:39 They had ¹  a sharp disagreement, ²  so that they parted company. Barnabas took along ³  Mark and sailed away to Cyprus, ⁴ 

Acts 1:19

1:19 This ⁵  became known to all who lived in Jerusalem, so that in their own language ⁶  they called that field ⁷  Hakeldama, that is, “Field of Blood.”)

Acts 5:15

5:15 Thus ⁸  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁹  when Paul and Barnabas ¹⁰  went into the Jewish synagogue ¹¹  and spoke in such a way that a large group ¹²  of both Jews and Greeks believed.

Acts 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹³  of all the prisoners came loose.

Acts 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁴  both Jews and Greeks, heard the word of the Lord. ¹⁵ 

Acts 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁶  were brought ¹⁷  to the sick, their diseases left them and the evil spirits went out of them. ¹⁸ 

Acts 19:16

19:16 Then the man who was possessed by ¹⁹  the evil spirit jumped on ²⁰  them and beat them all into submission. ²¹  He prevailed ²²  against them so that they fled from that house naked and wounded.

[15:39]  ¹ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ² tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ³ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[1:19]  ⁵ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁶ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁷ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[5:15]  ⁹ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[14:1]  ¹³ sn Iconium. See the note in 13:51.

[14:1]  ¹⁴ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁵ sn See the note on synagogue in 6:9.

[14:1]  ¹⁶ tn Or “that a large crowd.”

[16:26]  ¹⁷ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[19:10]  ²¹ 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]  ²² 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.

[19:12]  ²⁵ tn Or “skin” (the outer surface of the body).

[19:12]  ²⁶ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²⁷ tn The words “of them” are not in the Greek text, but are implied.

[19:16]  ²⁹ tn Grk “in whom the evil spirit was.”

[19:16]  ³⁰ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ³¹ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ³² tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”