Acts 3:23

3:23 Every person ¹  who does not obey that prophet will be destroyed and thus removed ²  from the people.’ ³ 

Acts 4:18

4:18 And they called them in and ordered ⁴  them not to speak or teach at all in the name ⁵  of Jesus.

Acts 5:7

5:7 After an interval of about three hours, ⁶  his wife came in, but she did not know ⁷  what had happened.

Acts 10:15

10:15 The voice ⁸  spoke to him again, a second time, “What God has made clean, you must not consider ⁹  ritually unclean!” ¹⁰ 

Acts 11:9

11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ¹¹  ritually unclean!’

Acts 15:19

15:19 “Therefore I conclude ¹²  that we should not cause extra difficulty ¹³  for those among the Gentiles ¹⁴  who are turning to God,

Acts 20:20

20:20 You know that I did not hold back from proclaiming ¹⁵  to you anything that would be helpful, ¹⁶  and from teaching you publicly ¹⁷  and from house to house,

Acts 20:29

20:29 I know that after I am gone ¹⁸  fierce wolves ¹⁹  will come in among you, not sparing the flock.

Acts 21:12

21:12 When we heard this, both we and the local people ²⁰  begged him not to go up to Jerusalem.

Acts 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ²¹ 

Acts 24:4

24:4 But so that I may not delay ²²  you any further, I beg ²³  you to hear us briefly ²⁴  with your customary graciousness. ²⁵ 

Acts 25:27

25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ²⁶  the charges against him.”

Acts 26:32

26:32 Agrippa ²⁷  said to Festus, ²⁸  “This man could have been released ²⁹  if he had not appealed to Caesar.” ³⁰ 

Acts 27:15

27:15 When the ship was caught in it ³¹  and could not head into ³²  the wind, we gave way to it and were driven ³³  along.

Acts 27:29

27:29 Because they were afraid ³⁴  that we would run aground on the rocky coast, ³⁵  they threw out ³⁶  four anchors from the stern and wished ³⁷  for day to appear. ³⁸ 

Acts 27:42

27:42 Now the soldiers’ plan was to kill the prisoners ³⁹  so that none of them would escape by swimming away. ⁴⁰ 

[3:23]  ¹ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ² tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ³ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[4:18]  ⁴ tn Or “commanded.”

[4:18]  ⁵ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[5:7]  ⁷ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ⁸ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[10:15]  ¹⁰ tn Grk “And the voice.” 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.

[10:15]  ¹¹ tn Or “declare.”

[10:15]  ¹² sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[11:9]  ¹³ tn Or “declare.” The wording matches Acts 10:15.

[15:19]  ¹⁶ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ¹⁷ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹⁸ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[20:20]  ¹⁹ tn Or “declaring.”

[20:20]  ²⁰ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ²¹ tn Or “openly.”

[20:29]  ²² tn Grk “after my departure.”

[20:29]  ²³ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[21:12]  ²⁵ tn Or “the people there.”

[23:8]  ²⁸ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[24:4]  ³¹ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ³² tn Or “request.”

[24:4]  ³³ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ³⁴ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[25:27]  ³⁴ 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.”

[26:32]  ³⁷ sn See the note on King Agrippa in 25:13.

[26:32]  ³⁸ sn See the note on Porcius Festus in 24:27.

[26:32]  ³⁹ tn Or “set free.”

[26:32]  ⁴⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:15]  ⁴⁰ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ⁴¹ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ⁴² sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:29]  ⁴³ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ⁴⁴ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ⁴⁵ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ⁴⁶ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ⁴⁷ tn Grk “and wished for day to come about.”

[27:42]  ⁴⁶ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ⁴⁷ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.