Acts 2:2

2:2 Suddenly ¹  a sound ²  like a violent wind blowing ³  came from heaven ⁴  and filled the entire house where they were sitting.

Acts 2:47

2:47 praising God and having the good will ⁵  of all the people. And the Lord was adding to their number every day ⁶  those who were being saved.

Acts 7:11

7:11 Then a famine occurred throughout ⁷  Egypt and Canaan, causing ⁸  great suffering, and our ⁹  ancestors ¹⁰  could not find food.

Acts 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹¹ 

Acts 18:8

18:8 Crispus, the president of the synagogue, ¹²  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹³  believed and were baptized.

[2:2]  ¹ 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]  ² tn Or “a noise.”

[2:2]  ³ 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]  ⁴ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:47]  ⁵ tn Or “the favor.”

[2:47]  ⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[7:11]  ⁹ tn Grk “came upon all Egypt.”

[7:11]  ¹⁰ tn Grk “and,” but logically causal.

[7:11]  ¹¹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ¹² tn Or “forefathers”; Grk “fathers.”

[10:37]  ¹³ tn Or “proclaimed.”

[18:8]  ¹⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁸ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.