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 7:19

7:19 This was the one who exploited ²  our people ³  and was cruel to our ancestors, ⁴  forcing them to abandon ⁵  their infants so they would die. ⁶ 

Acts 12:8

12:8 The angel said to him, “Fasten your belt ⁷  and put on your sandals.” Peter ⁸  did so. Then the angel ⁹  said to him, “Put on your cloak ¹⁰  and follow me.”

Acts 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ¹¹  and Galatia, ¹²  having been prevented ¹³  by the Holy Spirit from speaking the message ¹⁴  in the province of Asia. ¹⁵ 

Acts 17:32

17:32 Now when they heard about ¹⁶  the resurrection from the dead, some began to scoff, ¹⁷  but others said, “We will hear you again about this.”

Acts 22:18

22:18 and saw the Lord ¹⁸  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Acts 25:25

25:25 But I found that he had done nothing that deserved death, ¹⁹  and when he appealed ²⁰  to His Majesty the Emperor, ²¹  I decided to send him. ²² 

Acts 26:23

26:23 that ²³  the Christ ²⁴  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²⁵  and to the Gentiles.” ²⁶ 

Acts 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ²⁷  would sail to Italy, ²⁸  they handed over Paul and some other prisoners to a centurion ²⁹  of the Augustan Cohort ³⁰  named Julius.

Acts 27:10

27:10 “Men, I can see the voyage is going to end ³¹  in disaster ³²  and great loss not only of the cargo and the ship, but also of our lives.” ³³ 

Acts 27:13

27:13 When a gentle south wind sprang up, they thought ³⁴  they could carry out ³⁵  their purpose, so they weighed anchor ³⁶  and sailed close along the coast ³⁷  of Crete.

Acts 27:22

27:22 And now I advise ³⁸  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ³⁹ 

[4:17]  ¹ tn Or “speak no longer.”

[7:19]  ² tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ³ tn Or “race.”

[7:19]  ⁴ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁵ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁶ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[12:8]  ³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁶ tn Or “outer garment.”

[16:6]  ⁴ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁵ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁶ tn Or “forbidden.”

[16:6]  ⁷ tn Or “word.”

[16:6]  ⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[17:32]  ⁵ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁶ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[22:18]  ⁶ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[25:25]  ⁷ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁸ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ¹⁰ tn The word “him” 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.

[26:23]  ⁸ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ¹⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹¹ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[27:1]  ⁹ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ¹⁰ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ¹¹ sn See the note on the word centurion in 10:1.

[27:1]  ¹² tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:10]  ¹⁰ tn Grk “is going to be with disaster.”

[27:10]  ¹¹ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ¹² tn Grk “souls” (here, one’s physical life).

[27:13]  ¹¹ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ¹² tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ¹³ tn Or “departed.”

[27:13]  ¹⁴ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:22]  ¹² tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ¹³ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.