Acts 17:20

17:20 For you are bringing some surprising things ¹  to our ears, so we want to know what they ²  mean.”

Acts 20:34

20:34 You yourselves know that these hands of mine ³  provided for my needs and the needs of those who were with me.

Acts 1:7

1:7 He told them, “You are not permitted to know ⁴  the times or periods that the Father has set by his own authority.

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁵  that God has made this Jesus whom you crucified ⁶  both Lord ⁷  and Christ.” ⁸ 

Acts 8:30

8:30 So Philip ran up ⁹  to it ¹⁰  and heard the man ¹¹  reading Isaiah the prophet. He ¹²  asked him, ¹³  “Do you understand what you’re reading?”

Acts 9:24

9:24 but Saul learned of their plot against him. ¹⁴  They were also watching ¹⁵  the city gates ¹⁶  day and night so that they could kill him.

Acts 17:19

17:19 So they took Paul and ¹⁷  brought him to the Areopagus, ¹⁸  saying, “May we know what this new teaching is that you are proclaiming?

Acts 19:15

19:15 But the evil spirit replied to them, ¹⁹  “I know about Jesus ²⁰  and I am acquainted with ²¹  Paul, but who are you?” ²² 

Acts 17:13

17:13 But when the Jews from Thessalonica ²³  heard that Paul had also proclaimed the word of God ²⁴  in Berea, ²⁵  they came there too, inciting ²⁶  and disturbing ²⁷  the crowds.

Acts 19:35

19:35 After the city secretary ²⁸  quieted the crowd, he said, “Men of Ephesus, what person ²⁹  is there who does not know that the city of the Ephesians is the keeper ³⁰  of the temple of the great Artemis ³¹  and of her image that fell from heaven? ³² 

Acts 21:24

21:24 take them and purify ³³  yourself along with them and pay their expenses, ³⁴  so that they may have their heads shaved. ³⁵  Then ³⁶  everyone will know there is nothing in what they have been told ³⁷  about you, but that you yourself live in conformity with ³⁸  the law. ³⁹ 

Acts 21:34

21:34 But some in the crowd shouted one thing, and others something else, ⁴⁰  and when the commanding officer ⁴¹  was unable ⁴²  to find out the truth ⁴³  because of the disturbance, ⁴⁴  he ordered Paul ⁴⁵  to be brought into the barracks. ⁴⁶ 

Acts 21:37

21:37 As Paul was about to be brought into the barracks, ⁴⁷  he said ⁴⁸  to the commanding officer, ⁴⁹  “May I say ⁵⁰  something to you?” The officer ⁵¹  replied, ⁵²  “Do you know Greek? ⁵³ 

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ⁵⁴  has already chosen ⁵⁵  you to know his will, to see ⁵⁶  the Righteous One, ⁵⁷  and to hear a command ⁵⁸  from his mouth,

Acts 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁵⁹  wanted to know the true reason ⁶⁰  Paul ⁶¹  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁶²  to assemble. He then brought ⁶³  Paul down and had him stand before them.

Acts 23:6

23:6 Then when Paul noticed ⁶⁴  that part of them were Sadducees ⁶⁵  and the others Pharisees, ⁶⁶  he shouted out in the council, ⁶⁷  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁶⁸  of the dead!”

[17:20]  ¹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ² tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[20:34]  ³ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[1:7]  ⁵ tn Grk “It is not for you to know.”

[2:36]  ⁷ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁸ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁹ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁰ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:30]  ⁹ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁰ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹¹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ¹² 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]  ¹³ 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.”

[9:24]  ¹¹ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹² tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹³ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[17:19]  ¹³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁴ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[19:15]  ¹⁵ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹⁶ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹⁷ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹⁸ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[17:13]  ¹⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁸ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ²⁰ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  ²¹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[19:35]  ¹⁹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ²⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ²¹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ²² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ²³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[21:24]  ²¹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ²² tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  ²⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ²⁵ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²⁶ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ²⁷ sn The law refers to the law of Moses.

[21:34]  ²³ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ²⁴ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ²⁵ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ²⁶ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ²⁷ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ²⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ²⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ²⁶ tn Grk “says” (a historical present).

[21:37]  ²⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ²⁸ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ²⁹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ³⁰ tn Grk “said.”

[21:37]  ³¹ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[22:14]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[22:14]  ²⁸ 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]  ²⁹ 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]  ³⁰ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³¹ 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.”

[22:30]  ²⁹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ³⁰ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ³¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ³² tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ³³ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:6]  ³¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ³² sn See the note on Sadducees in 4:1.

[23:6]  ³³ sn See the note on Pharisee in 5:34.

[23:6]  ³⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ³⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.