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 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ²  to carry my name before Gentiles and kings and the people of Israel. ³ 

Acts 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁴  he attempted to associate ⁵  with the disciples, and they were all afraid of him, because they did not believe ⁶  that he was a disciple.

Acts 16:27

16:27 When the jailer woke up ⁷  and saw the doors of the prison standing open, ⁸  he drew his sword and was about to kill himself, ⁹  because he assumed ¹⁰  the prisoners had escaped.

Acts 17:22

17:22 So Paul stood ¹¹  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹²  in all respects. ¹³ 

Acts 18:7

18:7 Then Paul ¹⁴  left ¹⁵  the synagogue ¹⁶  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹⁷  whose house was next door to the synagogue.

Acts 18:26

18:26 He began to speak out fearlessly ¹⁸  in the synagogue, ¹⁹  but when Priscilla and Aquila ²⁰  heard him, they took him aside ²¹  and explained the way of God to him more accurately.

Acts 19:16

19:16 Then the man who was possessed by ²²  the evil spirit jumped on ²³  them and beat them all into submission. ²⁴  He prevailed ²⁵  against them so that they fled from that house naked and wounded.

[4:17]  ¹ tn Or “speak no longer.”

[9:15]  ² tn Or “tool.”

[9:15]  ³ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:26]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁴ tn Or “join.”

[9:26]  ⁵ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[16:27]  ⁴ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ⁵ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁶ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁷ tn Or “thought.”

[17:22]  ⁵ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁶ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁷ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[18:7]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁷ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁸ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁹ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:26]  ⁷ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁸ sn See the note on synagogue in 6:9.

[18:26]  ⁹ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹⁰ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:16]  ⁸ tn Grk “in whom the evil spirit was.”

[19:16]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”