Acts 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹ 

Acts 4:22

4:22 For the man, on whom this miraculous sign ²  of healing had been performed, ³  was over forty years old.

Acts 5:29

5:29 But Peter and the apostles replied, ⁴  “We must obey ⁵  God rather than people. ⁶ 

Acts 5:35

5:35 Then he said to the council, ⁷  “Men of Israel, ⁸  pay close attention to ⁹  what you are about to do to these men.

Acts 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ¹⁰  he was paralyzed.

Acts 10:26

10:26 But Peter helped him up, ¹¹  saying, “Stand up. I too am a mere mortal.” ¹² 

Acts 15:26

15:26 who ¹³  have risked their lives ¹⁴  for the name of our Lord Jesus Christ. ¹⁵ 

Acts 16:35

16:35 At daybreak ¹⁶  the magistrates ¹⁷  sent their police officers, ¹⁸  saying, “Release those men.”

Acts 17:30

17:30 Therefore, although God has overlooked ¹⁹  such times of ignorance, ²⁰  he now commands all people ²¹  everywhere to repent, ²² 

Acts 24:16

24:16 This is the reason ²³  I do my best to always ²⁴  have a clear ²⁵  conscience toward God and toward people. ²⁶ 

Acts 25:22

25:22 Agrippa ²⁷  said to Festus, ²⁸  “I would also like to hear the man myself.” “Tomorrow,” he replied, ²⁹  “you will hear him.”

Acts 26:31-32

26:31 and as they were leaving they said to one another, ³⁰  “This man is not doing anything deserving ³¹  death or imprisonment.” 26:32 Agrippa ³²  said to Festus, ³³  “This man could have been released ³⁴  if he had not appealed to Caesar.” ³⁵ 

[4:14]  ¹ tn Or “nothing to say in opposition.”

[4:22]  ² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ³ tn Or “had been done.”

[5:29]  ³ tn Grk “apostles answered and said.”

[5:29]  ⁴ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:35]  ⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁶ tn Or “men, be careful.”

[9:33]  ⁵ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[10:26]  ⁶ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁷ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[15:26]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:35]  ⁸ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ⁹ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ¹⁰ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[17:30]  ⁹ tn Or “has deliberately paid no attention to.”

[17:30]  ¹⁰ tn Or “times when people did not know.”

[17:30]  ¹¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹² sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[24:16]  ¹⁰ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ¹¹ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ¹² tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹³ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[25:22]  ¹¹ sn See the note on King Agrippa in 25:13.

[25:22]  ¹² sn See the note on Porcius Festus in 24:27.

[25:22]  ¹³ tn Grk “said.”

[26:31]  ¹² tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ¹³ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

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

[26:32]  ¹⁴ sn See the note on Porcius Festus in 24:27.

[26:32]  ¹⁵ tn Or “set free.”

[26:32]  ¹⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).