Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Acts 5:14

5:14 More and more believers in the Lord were added to their number, ¹  crowds of both men and women.

Acts 5:7

5:7 After an interval of about three hours, ²  his wife came in, but she did not know ³  what had happened.

Acts 17:12

17:12 Therefore many of them believed, along with quite a few ⁴  prominent ⁵  Greek women and men.

Acts 22:4

22:4 I ⁶  persecuted this Way ⁷  even to the point of death, ⁸  tying up ⁹  both men and women and putting ¹⁰  them in prison,

Acts 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹¹ 

Acts 5:2

5:2 He ¹²  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹³  only part of it and placed it at the apostles’ feet.

Acts 8:3

8:3 But Saul was trying to destroy ¹⁴  the church; entering one house after another, he dragged off ¹⁵  both men and women and put them in prison. ¹⁶ 

Acts 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁷  and the name of Jesus Christ, ¹⁸  they began to be baptized, ¹⁹  both men and women.

Acts 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ²⁰  and to Lystra. ²¹  A disciple ²²  named Timothy was there, the son of a Jewish woman who was a believer, ²³  but whose father was a Greek. ²⁴ 

Acts 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ²⁵  and began to speak ²⁶  to the women ²⁷  who had assembled there. ²⁸ 

Acts 17:34

17:34 But some people ²⁹  joined him ³⁰  and believed. Among them ³¹  were Dionysius, who was a member of the Areopagus, ³²  a woman ³³  named Damaris, and others with them.

Acts 9:2

9:2 and requested letters from him to the synagogues ³⁴  in Damascus, so that if he found any who belonged to the Way, ³⁵  either men or women, he could bring them as prisoners ³⁶  to Jerusalem. ³⁷ 

Acts 13:50

13:50 But the Jews incited ³⁸  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ³⁹  of their region.

Acts 16:14

16:14 A ⁴⁰  woman named Lydia, a dealer in purple cloth ⁴¹  from the city of Thyatira, ⁴²  a God-fearing woman, listened to us. ⁴³  The Lord opened her heart to respond ⁴⁴  to what Paul was saying.

Acts 17:4

17:4 Some of them were persuaded ⁴⁵  and joined Paul and Silas, along with a large group ⁴⁶  of God-fearing Greeks ⁴⁷  and quite a few ⁴⁸  prominent women.

Acts 18:2

18:2 There he ⁴⁹  found ⁵⁰  a Jew named Aquila, ⁵¹  a native of Pontus, ⁵²  who had recently come from Italy with his wife Priscilla, because Claudius ⁵³  had ordered all the Jews to depart from ⁵⁴  Rome. ⁵⁵  Paul approached ⁵⁶  them,

Acts 21:5

21:5 When ⁵⁷  our time was over, ⁵⁸  we left and went on our way. All of them, with their wives and children, accompanied ⁵⁹  us outside of the city. After ⁶⁰  kneeling down on the beach and praying, ⁶¹ 

Acts 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁶²  arrived with his wife Drusilla, ⁶³  who was Jewish, he sent for Paul and heard him speak ⁶⁴  about faith in Christ Jesus. ⁶⁵ 

[5:14]  ¹ tn Or “More and more believers were added to the Lord.”

[5:7]  ¹ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ² tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[17:12]  ¹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ² tn Or “respected.”

[22:4]  ¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ² sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ³ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ⁴ tn Grk “binding.” See Acts 8:3.

[22:4]  ⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[1:14]  ¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[5:2]  ¹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[8:3]  ¹ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ² tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ³ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:12]  ¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[16:1]  ¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  ² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:13]  ¹ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ² tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ³ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁴ tn The word “there” is not in the Greek text, but is implied.

[17:34]  ¹ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ² tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ³ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁴ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁵ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:2]  ¹ sn See the note on synagogue in 6:9.

[9:2]  ² sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁴ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[13:50]  ¹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ² tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[16:14]  ¹ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ² tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁵ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[17:4]  ¹ tn Or “convinced.”

[17:4]  ² tn Or “a large crowd.”

[17:4]  ³ tn Or “of devout Greeks,” but this 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁴ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[18:2]  ¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁴ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁵ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁶ tn Or “to leave.”

[18:2]  ⁷ map For location see JP4 A1.

[18:2]  ⁸ tn Or “went to.”

[21:5]  ¹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ² tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ³ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁴ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁵ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[24:24]  ¹ sn See the note on Antonius Felix in 23:24.

[24:24]  ² sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ³ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁴ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”