Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹  by which we must ²  be saved.”

Acts 4:31

4:31 When ³  they had prayed, the place where they were assembled together was shaken, ⁴  and they were all filled with the Holy Spirit and began to speak ⁵  the word of God ⁶  courageously. ⁷ 

Acts 5:36

5:36 For some time ago ⁸  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁹  was killed, and all who followed him were dispersed and nothing came of it. ¹⁰ 

Acts 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹¹  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹² 

Acts 13:22

13:22 After removing him, God ¹³  raised up ¹⁴  David their king. He testified about him: ¹⁵  ‘I have found David ¹⁶  the son of Jesse to be a man after my heart, ¹⁷  who will accomplish everything I want him to do.’ ¹⁸ 

Acts 17:23

17:23 For as I went around and observed closely your objects of worship, ¹⁹  I even found an altar with this inscription: ²⁰  ‘To an unknown god.’ Therefore what you worship without knowing it, ²¹  this I proclaim to you.

Acts 17:31

17:31 because he has set ²²  a day on which he is going to judge the world ²³  in righteousness, by a man whom he designated, ²⁴  having provided proof to everyone by raising ²⁵  him from the dead.”

Acts 18:14

18:14 But just as Paul was about to speak, ²⁶  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ²⁷  I would have been justified in accepting the complaint ²⁸  of you Jews, ²⁹ 

Acts 19:16

19:16 Then the man who was possessed by ³⁰  the evil spirit jumped on ³¹  them and beat them all into submission. ³²  He prevailed ³³  against them so that they fled from that house naked and wounded.

Acts 20:28

20:28 Watch out for ³⁴  yourselves and for all the flock of which ³⁵  the Holy Spirit has made you overseers, ³⁶  to shepherd the church of God ³⁷  that he obtained ³⁸  with the blood of his own Son. ³⁹ 

Acts 27:21

27:21 Since many of them had no desire to eat, ⁴⁰  Paul ⁴¹  stood up ⁴²  among them and said, “Men, you should have listened to me ⁴³  and not put out to sea ⁴⁴  from Crete, thus avoiding ⁴⁵  this damage and loss.

[4:12]  ¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:31]  ³ tn Grk “And when.” 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.

[4:31]  ⁴ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁵ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁶ tn Or “speak God’s message.”

[4:31]  ⁷ tn Or “with boldness.”

[5:36]  ⁵ tn Grk “For before these days.”

[5:36]  ⁶ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ⁷ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[13:10]  ⁷ tn Or “unscrupulousness.”

[13:10]  ⁸ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:22]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁰ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹¹ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹² sn A quotation from Ps 89:20.

[13:22]  ¹³ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[17:23]  ¹¹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹² tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹³ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:31]  ¹³ tn Or “fixed.”

[17:31]  ¹⁴ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁵ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ¹⁶ tn The participle ἀναστήσας (anasthsa") indicates means here.

[18:14]  ¹⁵ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁶ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹⁷ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ¹⁸ tn Grk “accepting your complaint, O Jews.”

[19:16]  ¹⁷ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁸ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹⁹ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ²⁰ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[20:28]  ¹⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁰ tn Grk “in which.”

[20:28]  ²¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²³ tn Or “acquired.”

[20:28]  ²⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[27:21]  ²¹ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²² tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²³ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²⁴ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  ²⁵ 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.”

[27:21]  ²⁶ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.