Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹  and wonders through the name of your holy servant Jesus.”

Acts 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ²  among the people.

Acts 7:22

7:22 So Moses was trained ³  in all the wisdom of the Egyptians and was powerful ⁴  in his words and deeds.

Acts 8:11

8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Acts 9:29

9:29 He was speaking and debating ⁵  with the Greek-speaking Jews, ⁶  but they were trying to kill him.

Acts 10:35

10:35 but in every nation ⁷  the person who fears him ⁸  and does what is right ⁹  is welcomed before him.

Acts 12:25

12:25 So Barnabas and Saul returned to ¹⁰  Jerusalem ¹¹  when they had completed ¹²  their mission, ¹³  bringing along with them John Mark. ¹⁴ 

Acts 21:19

21:19 When Paul ¹⁵  had greeted them, he began to explain ¹⁶  in detail ¹⁷  what God ¹⁸  had done among the Gentiles through his ministry.

[4:30]  ¹ tn The miraculous nature of these signs is implied in the context.

[6:8]  ² tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[7:22]  ³ tn Or “instructed.”

[7:22]  ⁴ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[9:29]  ⁴ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁵ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[10:35]  ⁵ sn See Luke 24:47.

[10:35]  ⁶ tn Or “shows reverence for him.”

[10:35]  ⁷ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[12:25]  ⁶ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ⁷ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ⁸ tn Grk “fulfilled.”

[12:25]  ⁹ tn Grk “ministry” or “service.”

[12:25]  ¹⁰ tn Grk “John who was also called Mark.”

[21:19]  ⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁸ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁹ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹⁰ sn Note how Paul credited God with the success of his ministry.