Acts 2:35

2:35 until I make your enemies a footstool ¹  for your feet.”’ ² 

Acts 5:18

5:18 They ³  laid hands on ⁴  the apostles and put them in a public jail.

Acts 7:12

7:12 So when Jacob heard that there was grain ⁵  in Egypt, he sent our ancestors ⁶  there ⁷  the first time.

Acts 9:29

9:29 He was speaking and debating ⁸  with the Greek-speaking Jews, ⁹  but they were trying to kill him.

Acts 11:30

11:30 They did so, ¹⁰  sending their financial aid ¹¹  to the elders by Barnabas and Saul.

Acts 14:18

14:18 Even by saying ¹²  these things, they scarcely persuaded ¹³  the crowds not to offer sacrifice to them.

Acts 15:33

15:33 After ¹⁴  they had spent some time there, ¹⁵  they were sent off in peace by the brothers to those who had sent them.

Acts 17:8

17:8 They caused confusion among ¹⁶  the crowd and the city officials ¹⁷  who heard these things.

Acts 18:13

18:13 saying, “This man is persuading ¹⁸  people to worship God in a way contrary to ¹⁹  the law!”

Acts 19:37

19:37 For you have brought these men here who are neither temple robbers ²⁰  nor blasphemers of our goddess. ²¹ 

Acts 20:17

20:17 From Miletus ²²  he sent a message ²³  to Ephesus, telling the elders of the church to come to him. ²⁴ 

Acts 23:32

23:32 The next day they let ²⁵  the horsemen ²⁶  go on with him, and they returned to the barracks. ²⁷ 

Acts 27:4

27:4 From there we put out to sea ²⁸  and sailed under the lee ²⁹  of Cyprus because the winds were against us.

[2:35]  ¹ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ² sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[5:18]  ³ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ⁴ tn Or “they arrested.”

[7:12]  ⁵ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁶ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁷ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:29]  ⁷ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[11:30]  ⁹ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ¹⁰ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[14:18]  ¹¹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ¹² tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[15:33]  ¹³ tn Grk “And after.” 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.

[15:33]  ¹⁴ tn The word “there” is not in the Greek text, but is implied.

[17:8]  ¹⁵ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ¹⁶ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[18:13]  ¹⁷ tn Or “inciting.”

[18:13]  ¹⁸ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[19:37]  ¹⁹ tn Or perhaps, “desecrators of temples.”

[19:37]  ²⁰ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[20:17]  ²¹ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²² tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²³ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[23:32]  ²³ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ²⁴ tn Or “cavalrymen.”

[23:32]  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.”

[27:4]  ²⁵ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ²⁶ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.