Acts 4:37

4:37 sold ¹  a field ²  that belonged to him and brought the money ³  and placed it at the apostles’ feet.

Acts 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ⁴ ), ⁵  and they were filled with jealousy. ⁶ 

Acts 9:4

9:4 He ⁷  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁸  why are you persecuting me?” ⁹ 

Acts 9:7

9:7 (Now the men ¹⁰  who were traveling with him stood there speechless, ¹¹  because they heard the voice but saw no one.) ¹² 

Acts 9:12

9:12 and he has seen in a vision ¹³  a man named Ananias come in and place his hands on him so that he may see again.”

Acts 10:35

10:35 but in every nation ¹⁴  the person who fears him ¹⁵  and does what is right ¹⁶  is welcomed before him.

Acts 16:32

16:32 Then ¹⁷  they spoke the word of the Lord ¹⁸  to him, along with all those who were in his house.

Acts 22:27

22:27 So the commanding officer ¹⁹  came and asked ²⁰  Paul, ²¹  “Tell me, are you a Roman citizen?” ²²  He replied, ²³  “Yes.”

Acts 23:28

23:28 Since I wanted to know ²⁴  what charge they were accusing him of, ²⁵  I brought him down to their council. ²⁶ 

Acts 23:33

23:33 When the horsemen ²⁷  came to Caesarea ²⁸  and delivered the letter to the governor, they also presented ²⁹  Paul to him.

Acts 24:23

24:23 He ordered the centurion ³⁰  to guard Paul, ³¹  but to let him have some freedom, ³²  and not to prevent any of his friends ³³  from meeting his needs. ³⁴ 

Acts 25:2

25:2 So the chief priests and the most prominent men ³⁵  of the Jews brought formal charges ³⁶  against Paul to him.

[4:37]  ¹ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ² tn Or “a farm.”

[4:37]  ³ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:17]  ⁴ sn See the note on Sadducees in 4:1.

[5:17]  ⁵ sn This is a parenthetical note by the author.

[5:17]  ⁶ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[9:4]  ⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ⁸ tn The double vocative suggests emotion.

[9:4]  ⁹ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:7]  ¹⁰ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ¹¹ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ¹² sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:12]  ¹³ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[10:35]  ¹⁶ sn See Luke 24:47.

[10:35]  ¹⁷ tn Or “shows reverence for him.”

[10:35]  ¹⁸ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[16:32]  ¹⁹ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ²⁰ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[22:27]  ²² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ²³ tn Grk “and said to.”

[22:27]  ²⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ²⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ²⁶ tn Grk “He said.”

[23:28]  ²⁵ tn Or “determine.”

[23:28]  ²⁶ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ²⁷ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:33]  ²⁸ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ²⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

[23:33]  ³⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[24:23]  ³¹ sn See the note on the word centurion in 10:1.

[24:23]  ³² tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ³³ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ³⁴ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ³⁵ tn Grk “from serving him.”

[25:2]  ³⁴ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ³⁵ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”