Acts 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ¹  they were acutely distressed ²  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Acts 5:24

5:24 Now when the commander ³  of the temple guard ⁴  and the chief priests heard this report, ⁵  they were greatly puzzled concerning it, ⁶  wondering what this could ⁷  be.

Acts 8:33-34

8:33 In humiliation ⁸  justice was taken from him. ⁹ 

Who can describe his posterity? ¹⁰ 

For his life was taken away ¹¹  from the earth.” ¹² 

8:34 Then the eunuch said ¹³  to Philip, “Please tell me, ¹⁴  who is the prophet saying this about – himself or someone else?” ¹⁵ 

Acts 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹⁶  from being baptized?”

Acts 10:21

10:21 So Peter went down ¹⁷  to the men and said, “Here I am, ¹⁸  the person you’re looking for. Why have you come?”

Acts 15:10

15:10 So now why are you putting God to the test ¹⁹  by placing on the neck of the disciples a yoke ²⁰  that neither our ancestors ²¹  nor we have been able to bear?

Acts 17:19

17:19 So they took Paul and ²²  brought him to the Areopagus, ²³  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, ²⁴  “I know about Jesus ²⁵  and I am acquainted with ²⁶  Paul, but who are you?” ²⁷ 

Acts 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ²⁸ 

Acts 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Acts 22:26

22:26 When the centurion ²⁹  heard this, ³⁰  he went to the commanding officer ³¹  and reported it, ³²  saying, “What are you about to do? ³³  For this man is a Roman citizen.” ³⁴ 

Acts 23:19

23:19 The commanding officer ³⁵  took him by the hand, withdrew privately, and asked, “What is it that you want ³⁶  to report to me?”

Acts 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ³⁷  ‘I am Jesus whom you are persecuting.

[2:37]  ¹ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ² tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[5:24]  ³ tn Or “captain.”

[5:24]  ⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁵ tn Grk “heard these words.”

[5:24]  ⁶ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁷ tn The optative verb here expresses confused uncertainty.

[8:33]  ⁵ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁶ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁷ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  ⁸ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁹ sn A quotation from Isa 53:7-8.

[8:34]  ⁷ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁸ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁹ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:36]  ⁹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[10:21]  ¹¹ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ¹² tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[15:10]  ¹³ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[17:19]  ¹⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁶ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[19:15]  ¹⁷ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.

[19:32]  ¹⁹ tn Or “had assembled.”

[22:26]  ²¹ sn See the note on the word centurion in 10:1.

[22:26]  ²² tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ²³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ²⁴ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ²⁵ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ²⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[23:19]  ²³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²⁴ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[26:15]  ²⁵ tn Grk “said.”