Acts 4:16

4:16 saying, “What should we do with these men? For it is plain ¹  to all who live in Jerusalem that a notable miraculous sign ²  has come about through them, ³  and we cannot deny it.

Acts 5:36

5:36 For some time ago ⁴  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁵  was killed, and all who followed him were dispersed and nothing came of it. ⁶ 

Acts 8:27

8:27 So ⁷  he got up ⁸  and went. There ⁹  he met ¹⁰  an Ethiopian eunuch, ¹¹  a court official of Candace, ¹²  queen of the Ethiopians, who was in charge of all her treasury. He ¹³  had come to Jerusalem to worship, ¹⁴ 

Acts 13:17

13:17 The God of this people Israel ¹⁵  chose our ancestors ¹⁶  and made the people great ¹⁷  during their stay as foreigners ¹⁸  in the country ¹⁹  of Egypt, and with uplifted arm ²⁰  he led them out of it.

[4:16]  ¹ tn Or “evident.”

[4:16]  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. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³ tn Or “has been done by them.”

[5:36]  ⁴ tn Grk “For before these days.”

[5:36]  ⁵ 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]  ⁶ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[8:27]  ⁷ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁸ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁹ tn Grk “And there.” 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.

[8:27]  ¹⁰ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹¹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹² tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ¹³ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹⁴ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[13:17]  ¹⁰ tn Or “people of Israel.”

[13:17]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[13:17]  ¹² tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹³ tn Or “as resident aliens.”

[13:17]  ¹⁴ tn Or “land.”

[13:17]  ¹⁵ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.