Acts 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Acts 5:35

5:35 Then he said to the council, ¹  “Men of Israel, ²  pay close attention to ³  what you are about to do to these men.

Acts 9:4

9:4 He ⁴  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁵  why are you persecuting me?” ⁶ 

Acts 9:6

9:6 But stand up ⁷  and enter the city and you will be told ⁸  what you must do.”

Acts 12:18

12:18 At daybreak ⁹  there was great consternation ¹⁰  among the soldiers over what had become of Peter.

Acts 16:30

16:30 Then he brought them outside ¹¹  and asked, “Sirs, what must ¹²  I do to be saved?”

Acts 22:7

22:7 Then I ¹³  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

Acts 22:16

22:16 And now what are you waiting for? ¹⁴  Get up, ¹⁵  be baptized, and have your sins washed away, ¹⁶  calling on his name.’ ¹⁷ 

Acts 24:20

24:20 Or these men here ¹⁸  should tell what crime ¹⁹  they found me guilty of ²⁰  when I stood before the council, ²¹ 

Acts 27:16

27:16 As we ran under the lee of ²²  a small island called Cauda, ²³  we were able with difficulty to get the ship’s boat ²⁴  under control.

Acts 28:19

28:19 But when the Jews objected, ²⁵  I was forced to appeal to Caesar ²⁶  – not that I had some charge to bring ²⁷  against my own people. ²⁸ 

[5:35]  ¹ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ³ tn Or “men, be careful.”

[9:4]  ¹ 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.

[9:4]  ² tn The double vocative suggests emotion.

[9:4]  ³ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ¹ tn Or “But arise.”

[9:6]  ² tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[12:18]  ¹ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ² tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[16:30]  ¹ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ² tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[22:7]  ¹ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:16]  ¹ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ² tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ³ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁴ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[24:20]  ¹ tn Grk “these [men] themselves.”

[24:20]  ² tn Or “unrighteous act.”

[24:20]  ³ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[27:16]  ¹ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ² sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ³ sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[28:19]  ¹ tn That is, objected to my release.

[28:19]  ² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ³ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁴ tn Or “my own nation.”