Acts 4:22

4:22 For the man, on whom this miraculous sign ¹  of healing had been performed, ²  was over forty years old.

Acts 10:26

10:26 But Peter helped him up, ³  saying, “Stand up. I too am a mere mortal.” ⁴ 

Acts 26:31-32

26:31 and as they were leaving they said to one another, ⁵  “This man is not doing anything deserving ⁶  death or imprisonment.” 26:32 Agrippa ⁷  said to Festus, ⁸  “This man could have been released ⁹  if he had not appealed to Caesar.” ¹⁰ 

Acts 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹¹  and the law. ¹² 

Acts 22:26

22:26 When the centurion ¹³  heard this, ¹⁴  he went to the commanding officer ¹⁵  and reported it, ¹⁶  saying, “What are you about to do? ¹⁷  For this man is a Roman citizen.” ¹⁸ 

Acts 19:16

19:16 Then the man who was possessed by ¹⁹  the evil spirit jumped on ²⁰  them and beat them all into submission. ²¹  He prevailed ²²  against them so that they fled from that house naked and wounded.

Acts 21:39

21:39 Paul answered, ²³  “I am a Jew ²⁴  from Tarsus in Cilicia, a citizen of an important city. ²⁵  Please ²⁶  allow me to speak to the people.”

Acts 28:4

28:4 When the local people ²⁷  saw the creature hanging from Paul’s ²⁸  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ²⁹  has not allowed him to live!” ³⁰ 

Acts 21:28

21:28 shouting, “Men of Israel, ³¹  help! This is the man who teaches everyone everywhere against our people, our law, ³²  and this sanctuary! ³³  Furthermore ³⁴  he has brought Greeks into the inner courts of the temple ³⁵  and made this holy place ritually unclean!” ³⁶ 

[4:22]  ¹ 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]  ² tn Or “had been done.”

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

[10:26]  ⁴ 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.

[26:31]  ⁵ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁶ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  ⁷ sn See the note on King Agrippa in 25:13.

[26:32]  ⁸ sn See the note on Porcius Festus in 24:27.

[26:32]  ⁹ tn Or “set free.”

[26:32]  ¹⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[6:13]  ⁹ sn This holy place is a reference to the temple.

[6:13]  ¹⁰ 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.

[22:26]  ¹¹ sn See the note on the word centurion in 10:1.

[22:26]  ¹² 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]  ¹³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[19:16]  ¹³ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[21:39]  ¹⁵ tn Grk “said.”

[21:39]  ¹⁶ tn Grk “a Jewish man.”

[21:39]  ¹⁷ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ¹⁸ tn Grk “I beg you.”

[28:4]  ¹⁷ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ¹⁸ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ¹⁹ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ²⁰ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[21:28]  ¹⁹ 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 conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ²⁰ sn The law refers to the law of Moses.

[21:28]  ²¹ tn Grk “this place.”

[21:28]  ²² tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ²³ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ²⁴ tn Or “and has defiled this holy place.”