Acts 2:45

2:45 and they began selling ¹  their property ²  and possessions and distributing the proceeds ³  to everyone, as anyone had need.

Acts 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁴  these days.

Acts 4:3

4:3 So ⁵  they seized ⁶  them and put them in jail ⁷  until the next day (for it was already evening).

Acts 5:19

5:19 But during the night an angel of the Lord ⁸  opened ⁹  the doors of the prison, ¹⁰  led them out, ¹¹  and said,

Acts 9:12

9:12 and he has seen in a vision ¹²  a man named Ananias come in and place his hands on him so that he may see again.”

Acts 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹³  laid hands on ¹⁴  some from the church to harm them. ¹⁵ 

Acts 14:2

14:2 But the Jews who refused to believe ¹⁶  stirred up the Gentiles and poisoned their minds ¹⁷  against the brothers.

Acts 14:6

14:6 Paul and Barnabas ¹⁸  learned about it ¹⁹  and fled to the Lycaonian cities of Lystra ²⁰  and Derbe ²¹  and the surrounding region.

Acts 15:9

15:9 and he made no distinction ²²  between them and us, cleansing ²³  their hearts by faith.

Acts 15:26

15:26 who ²⁴  have risked their lives ²⁵  for the name of our Lord Jesus Christ. ²⁶ 

Acts 17:20

17:20 For you are bringing some surprising things ²⁷  to our ears, so we want to know what they ²⁸  mean.”

Acts 22:16

22:16 And now what are you waiting for? ²⁹  Get up, ³⁰  be baptized, and have your sins washed away, ³¹  calling on his name.’ ³² 

Acts 25:27

25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ³³  the charges against him.”

Acts 28:10

28:10 They also bestowed many honors, ³⁴  and when we were preparing to sail, ³⁵  they gave ³⁶  us all the supplies we needed. ³⁷ 

[2:45]  ¹ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ² tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ³ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[3:24]  ⁴ tn Or “proclaimed.”

[4:3]  ⁷ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁸ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁹ tn Or “prison,” “custody.”

[5:19]  ¹⁰ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹¹ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ¹² tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ¹³ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:12]  ¹³ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[12:1]  ¹⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹⁷ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹⁸ tn Or “to cause them injury.”

[14:2]  ¹⁹ tn Or “who would not believe.”

[14:2]  ²⁰ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:6]  ²² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²³ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ²⁴ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ²⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[15:9]  ²⁵ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ²⁶ tn Or “purifying.”

[15:26]  ²⁸ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ²⁹ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:20]  ³¹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ³² 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.

[22:16]  ³⁴ 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]  ³⁵ 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]  ³⁶ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ³⁷ 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.

[25:27]  ³⁷ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[28:10]  ⁴⁰ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ⁴¹ tn BDAG 62 s.v. ἀνάγω 4, “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.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  ⁴² tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  ⁴³ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.