Acts 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ²  the land?

Acts 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Acts 7:34-35

7:34 I have certainly seen the suffering ³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁴  Now ⁵  come, I will send you to Egypt.’ ⁶  7:35 This same ⁷  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁸  God sent as both ruler and deliverer ⁹  through the hand of the angel ¹⁰  who appeared to him in the bush.

Acts 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ¹¹  So now we are all here in the presence of God ¹²  to listen ¹³  to everything the Lord has commanded you to say to us.” ¹⁴ 

Acts 13:11

13:11 Now ¹⁵  look, the hand of the Lord is against ¹⁶  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹⁷  and darkness came over ¹⁸  him, and he went around seeking people ¹⁹  to lead him by the hand.

Acts 21:37

21:37 As Paul was about to be brought into the barracks, ²⁰  he said ²¹  to the commanding officer, ²²  “May I say ²³  something to you?” The officer ²⁴  replied, ²⁵  “Do you know Greek? ²⁶ 

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ²⁷  has already chosen ²⁸  you to know his will, to see ²⁹  the Righteous One, ³⁰  and to hear a command ³¹  from his mouth,

Acts 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ³²  Do ³³  you sit there judging me according to the law, ³⁴  and in violation of the law ³⁵  you order me to be struck?”

Acts 23:11

23:11 The following night the Lord ³⁶  stood near ³⁷  Paul ³⁸  and said, “Have courage, ³⁹  for just as you have testified about me in Jerusalem, ⁴⁰  so you must also testify in Rome.” ⁴¹ 

Acts 23:18

23:18 So the centurion ⁴²  took him and brought him to the commanding officer ⁴³  and said, “The prisoner Paul called ⁴⁴  me and asked me to bring this young man to you because he has something to tell you.”

Acts 23:20

23:20 He replied, ⁴⁵  “The Jews have agreed to ask you to bring Paul down to the council ⁴⁶  tomorrow, as if they were going to inquire more thoroughly about him.

Acts 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁴⁷  that you have been a judge over this nation for many years, I confidently make my defense. ⁴⁸ 

Acts 24:25

24:25 While Paul ⁴⁹  was discussing ⁵⁰  righteousness, self-control, ⁵¹  and the coming judgment, Felix ⁵²  became ⁵³  frightened and said, “Go away for now, and when I have an opportunity, ⁵⁴  I will send for you.”

Acts 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁵⁵  as a servant and witness ⁵⁶  to the things ⁵⁷  you have seen ⁵⁸  and to the things in which I will appear to you.

Acts 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁵⁹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁶⁰ 

[5:3]  ¹ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ² tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[7:34]  ³ tn Or “mistreatment.”

[7:34]  ⁴ tn Or “to set them free.”

[7:34]  ⁵ tn Grk “And now.” 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.

[7:34]  ⁶ sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁶ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁷ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁸ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[10:33]  ⁷ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁸ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁹ tn Or “to hear everything.”

[10:33]  ¹⁰ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[13:11]  ⁹ tn Grk “And now.” 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.

[13:11]  ¹⁰ tn Grk “upon,” but in a negative sense.

[13:11]  ¹¹ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹² tn Grk “fell on.”

[13:11]  ¹³ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[21:37]  ¹¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ¹² tn Grk “says” (a historical present).

[21:37]  ¹³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ¹⁴ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ¹⁵ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ¹⁶ tn Grk “said.”

[21:37]  ¹⁷ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[22:14]  ¹³ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹⁵ tn Grk “and to see.” 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.

[22:14]  ¹⁶ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁷ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[23:3]  ¹⁵ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹⁶ tn Grk “And do.” 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.

[23:3]  ¹⁷ tn The law refers to the law of Moses.

[23:3]  ¹⁸ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:11]  ¹⁷ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁸ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²⁰ tn Or “Do not be afraid.”

[23:11]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²² sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:18]  ¹⁹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ²⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ²¹ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:20]  ²¹ tn Grk “He said.”

[23:20]  ²² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:10]  ²³ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ²⁴ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:25]  ²⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²⁶ tn Or “speaking about.”

[24:25]  ²⁷ tn Grk “and self-control.” 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.

[24:25]  ²⁸ sn See the note on Felix in 23:26.

[24:25]  ²⁹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ³⁰ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[26:16]  ²⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²⁸ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ²⁹ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ³⁰ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:29]  ²⁹ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ³⁰ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”