Acts 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ¹  to anyone in this name.”

Acts 5:34

5:34 But a Pharisee ²  whose name was Gamaliel, ³  a teacher of the law who was respected by all the people, stood up ⁴  in the council ⁵  and ordered the men to be put outside for a short time.

Acts 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁶  and the law. ⁷ 

Acts 7:56

7:56 “Look!” he said. ⁸  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Acts 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁹  in the Lycaonian language, ¹⁰  “The gods have come down to us in human form!” ¹¹ 

Acts 16:20

16:20 When ¹²  they had brought them ¹³  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁴  They are ¹⁵  Jews

Acts 17:26

17:26 From one man ¹⁶  he made every nation of the human race ¹⁷  to inhabit the entire earth, ¹⁸  determining their set times ¹⁹  and the fixed limits of the places where they would live, ²⁰ 

Acts 17:29

17:29 So since we are God’s offspring, we should not think the deity ²¹  is like gold or silver or stone, an image ²²  made by human ²³  skill ²⁴  and imagination. ²⁵ 

Acts 22:25-26

22:25 When they had stretched him out for the lash, ²⁶  Paul said to the centurion ²⁷  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ²⁸  without a proper trial?” ²⁹  22:26 When the centurion ³⁰  heard this, ³¹  he went to the commanding officer ³²  and reported it, ³³  saying, “What are you about to do? ³⁴  For this man is a Roman citizen.” ³⁵ 

[4:17]  ¹ tn Or “speak no longer.”

[5:34]  ² sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ³ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ⁴ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:13]  ³ sn This holy place is a reference to the temple.

[6:13]  ⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:56]  ⁴ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[14:11]  ⁵ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁶ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁷ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[16:20]  ⁶ 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.

[16:20]  ⁷ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁸ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁹ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[17:26]  ⁷ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁸ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁹ tn Grk “to live over all the face of the earth.”

[17:26]  ¹⁰ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ¹¹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:29]  ⁸ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁹ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ¹⁰ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ¹¹ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ¹² tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[22:25]  ⁹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹⁰ sn See the note on the word centurion in 10:1.

[22:25]  ¹¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹² tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26]  ¹⁰ sn See the note on the word centurion in 10:1.

[22:26]  ¹¹ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹³ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹⁴ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹⁵ tn The word “citizen” is supplied here for emphasis and clarity.