Acts 5:19

5:19 But during the night an angel of the Lord ¹  opened ²  the doors of the prison, ³  led them out, ⁴  and said,

Acts 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Acts 8:16

8:16 (For the Spirit ⁵  had not yet come upon ⁶  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁷ 

Acts 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁸  to murder ⁹  the Lord’s disciples, went to the high priest

Acts 9:28

9:28 So he was staying with them, associating openly with them ¹⁰  in Jerusalem, speaking out boldly in the name of the Lord.

Acts 11:21

11:21 The ¹¹  hand of the Lord was with them, and a great number who believed ¹²  turned ¹³  to the Lord.

Acts 13:12

13:12 Then when the proconsul ¹⁴  saw what had happened, he believed, ¹⁵  because he was greatly astounded ¹⁶  at the teaching about ¹⁷  the Lord.

Acts 15:26

15:26 who ¹⁸  have risked their lives ¹⁹  for the name of our Lord Jesus Christ. ²⁰ 

Acts 15:40

15:40 but Paul chose Silas and set out, commended ²¹  to the grace of the Lord by the brothers and sisters. ²² 

Acts 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²³  with complete boldness ²⁴  and without restriction. ²⁵ 

[5:19]  ¹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ² tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ³ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁴ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁵ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁶ tn Or “fallen on.”

[8:16]  ⁷ sn This is a parenthetical note by the author.

[9:1]  ⁹ tn Or “Saul, making dire threats.”

[9:1]  ¹⁰ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:28]  ¹³ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[11:21]  ¹⁷ tn Grk “And the.” 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.

[11:21]  ¹⁸ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹⁹ sn Again, the expression turned is a summary term for responding to the gospel.

[13:12]  ²¹ sn See the note on proconsul in v. 8.

[13:12]  ²² sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ²³ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ²⁴ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[15:26]  ²⁵ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ²⁶ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:40]  ²⁹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ³⁰ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[28:31]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ³⁴ tn Or “openness.”

[28:31]  ³⁵ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.