Acts 5:36

5:36 For some time ago ¹  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ²  was killed, and all who followed him were dispersed and nothing came of it. ³ 

Acts 7:38

7:38 This is the man who was in the congregation ⁴  in the wilderness ⁵  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁶  and he ⁷  received living oracles ⁸  to give to you. ⁹ 

Acts 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹⁰  – we do not know what has happened to him!’ ¹¹ 

Acts 10:38

10:38 with respect to Jesus from Nazareth, ¹²  that ¹³  God anointed him with the Holy Spirit and with power. He ¹⁴  went around doing good and healing all who were oppressed by the devil, ¹⁵  because God was with him. ¹⁶ 

Acts 13:22

13:22 After removing him, God ¹⁷  raised up ¹⁸  David their king. He testified about him: ¹⁹  ‘I have found David ²⁰  the son of Jesse to be a man after my heart, ²¹  who will accomplish everything I want him to do.’ ²² 

Acts 18:27

18:27 When Apollos ²³  wanted to cross over to Achaia, ²⁴  the brothers encouraged ²⁵  him ²⁶  and wrote to the disciples to welcome him. When he arrived, he ²⁷  assisted greatly those who had believed by grace,

Acts 19:35

19:35 After the city secretary ²⁸  quieted the crowd, he said, “Men of Ephesus, what person ²⁹  is there who does not know that the city of the Ephesians is the keeper ³⁰  of the temple of the great Artemis ³¹  and of her image that fell from heaven? ³² 

[5:36]  ¹ tn Grk “For before these days.”

[5:36]  ² tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ³ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[7:38]  ⁴ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁵ tn Or “desert.”

[7:38]  ⁶ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁷ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁸ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁹ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:40]  ⁷ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ⁸ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[10:38]  ¹⁰ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹¹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹² tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹³ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ¹⁴ sn See Acts 7:9.

[13:22]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁴ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹⁵ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹⁶ sn A quotation from Ps 89:20.

[13:22]  ¹⁷ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁸ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[18:27]  ¹⁶ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ¹⁷ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ¹⁸ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ¹⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ²⁰ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[19:35]  ¹⁹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ²⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ²¹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ²² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ²³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).