Acts 5:26

5:26 Then the commander ¹  of the temple guard ²  went with the officers ³  and brought the apostles ⁴  without the use of force ⁵  (for they were afraid of being stoned by the people). ⁶ 

Acts 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁷  he attempted to associate ⁸  with the disciples, and they were all afraid of him, because they did not believe ⁹  that he was a disciple.

Acts 10:2

10:2 He ¹⁰  was a devout, God-fearing man, ¹¹  as was all his household; he did many acts of charity for the people ¹²  and prayed to God regularly.

Acts 13:16

13:16 So Paul stood up, ¹³  gestured ¹⁴  with his hand and said,

“Men of Israel, ¹⁵  and you Gentiles who fear God, ¹⁶  listen:

Acts 13:26

13:26 Brothers, ¹⁷  descendants ¹⁸  of Abraham’s family, ¹⁹  and those Gentiles among you who fear God, ²⁰  the message ²¹  of this salvation has been sent to us.

Acts 18:9

18:9 The Lord said to Paul by a vision ²²  in the night, ²³  “Do not be afraid, ²⁴  but speak and do not be silent,

Acts 27:17

27:17 After the crew ²⁵  had hoisted it aboard, ²⁶  they used supports ²⁷  to undergird the ship. Fearing they would run aground ²⁸  on the Syrtis, ²⁹  they lowered the sea anchor, ³⁰  thus letting themselves be driven along.

Acts 27:24

27:24 and said, ³¹  ‘Do not be afraid, Paul! You must stand before ³²  Caesar, ³³  and God has graciously granted you the safety ³⁴  of all who are sailing with you.’

[5:26]  ¹ tn Or “captain.”

[5:26]  ² tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁴ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁵ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁶ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[9:26]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁸ tn Or “join.”

[9:26]  ⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[10:2]  ¹³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to 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, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[13:16]  ¹⁹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²⁰ tn Or “motioned.”

[13:16]  ²¹ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²² tn Grk “and those who fear God,” 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.

[13:26]  ²⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ²⁶ tn Grk “sons”

[13:26]  ²⁷ tn Or “race.”

[13:26]  ²⁸ tn Grk “and those among you who fear God,” 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ²⁹ tn Grk “word.”

[18:9]  ³¹ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ³² tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ³³ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[27:17]  ³⁷ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ³⁸ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ³⁹ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ⁴⁰ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ⁴¹ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  ⁴² tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:24]  ⁴³ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ⁴⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ⁴⁵ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁴⁶ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.