Acts 2:47

2:47 praising God and having the good will ¹  of all the people. And the Lord was adding to their number every day ²  those who were being saved.

Acts 7:38

7:38 This is the man who was in the congregation ³  in the wilderness ⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁵  and he ⁶  received living oracles ⁷  to give to you. ⁸ 

Acts 11:22

11:22 A report ⁹  about them came to the attention ¹⁰  of the church in Jerusalem, ¹¹  and they sent Barnabas ¹²  to Antioch. ¹³ 

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹⁴  Barnabas, Simeon called Niger, ¹⁵  Lucius the Cyrenian, ¹⁶  Manaen (a close friend of Herod ¹⁷  the tetrarch ¹⁸  from childhood ¹⁹ ) and Saul.

[2:47]  ¹ tn Or “the favor.”

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

[7:38]  ³ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁴ tn Or “desert.”

[7:38]  ⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁶ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁸ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[11:22]  ⁹ tn Grk “Word.”

[11:22]  ¹⁰ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹² tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[13:1]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ¹⁵ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹⁶ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁷ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹⁸ tn Or “the governor.”

[13:1]  ¹⁹ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”