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 7:5

7:5 He ⁴  did not give any of it to him for an inheritance, ⁵  not even a foot of ground, ⁶  yet God ⁷  promised to give it to him as his possession, and to his descendants after him, ⁸  even though Abraham ⁹  as yet had no child.

Acts 8:27

8:27 So ¹⁰  he got up ¹¹  and went. There ¹²  he met ¹³  an Ethiopian eunuch, ¹⁴  a court official of Candace, ¹⁵  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁶  had come to Jerusalem to worship, ¹⁷ 

Acts 10:28

10:28 He said to them, “You know that ¹⁸  it is unlawful ¹⁹  for a Jew ²⁰  to associate with or visit a Gentile, ²¹  yet God has shown me that I should call no person ²²  defiled or ritually unclean. ²³ 

Acts 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ²⁴  an object something like a large sheet descending, ²⁵  being let down from heaven ²⁶  by its four corners, and it came to me.

Acts 13:11

13:11 Now ²⁷  look, the hand of the Lord is against ²⁸  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²⁹  and darkness came over ³⁰  him, and he went around seeking people ³¹  to lead him by the hand.

Acts 16:9

16:9 A ³²  vision appeared to Paul during the night: A Macedonian man was standing there ³³  urging him, ³⁴  “Come over ³⁵  to Macedonia ³⁶  and help us!”

Acts 16:37

16:37 But Paul said to the police officers, ³⁷  “They had us beaten in public ³⁸  without a proper trial ³⁹  – even though we are Roman citizens ⁴⁰  – and they threw us ⁴¹  in prison. And now they want to send us away ⁴²  secretly? Absolutely not! They ⁴³  themselves must come and escort us out!” ⁴⁴ 

Acts 17:23

17:23 For as I went around and observed closely your objects of worship, ⁴⁵  I even found an altar with this inscription: ⁴⁶  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁴⁷  this I proclaim to you.

Acts 17:31

17:31 because he has set ⁴⁸  a day on which he is going to judge the world ⁴⁹  in righteousness, by a man whom he designated, ⁵⁰  having provided proof to everyone by raising ⁵¹  him from the dead.”

Acts 22:10

22:10 So I asked, ⁵²  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁵³  and go to Damascus; there you will be told about everything ⁵⁴  that you have been designated ⁵⁵  to do.’

Acts 25:11

25:11 If then I am in the wrong ⁵⁶  and have done anything that deserves death, I am not trying to escape dying, ⁵⁷  but if not one of their charges against me is true, ⁵⁸  no one can hand me over to them. ⁵⁹  I appeal to Caesar!” ⁶⁰ 

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 ⁶¹  as a servant and witness ⁶²  to the things ⁶³  you have seen ⁶⁴  and to the things in which I will appear to you.

Acts 26:26

26:26 For the king knows about these things, and I am speaking freely ⁶⁵  to him, ⁶⁶  because I cannot believe ⁶⁷  that any of these things has escaped his notice, ⁶⁸  for this was not done in a corner. ⁶⁹ 

Acts 27:33

27:33 As day was about to dawn, ⁷⁰  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ⁷¹  and have gone ⁷²  without food; you have eaten nothing. ⁷³ 

Acts 28:6

28:6 But they were expecting that he was going to swell up ⁷⁴  or suddenly drop dead. So after they had waited ⁷⁵  a long time and had seen ⁷⁶  nothing unusual happen ⁷⁷  to him, they changed their minds ⁷⁸  and said he was a god. ⁷⁹ 

Acts 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ⁸⁰  but will never understand,

and you will keep on looking, ⁸¹  but will never perceive.

[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.

[7:5]  ⁴ 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.

[7:5]  ⁵ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁶ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁸ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[8:27]  ⁷ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁸ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁹ tn Grk “And there.” 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.

[8:27]  ¹⁰ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹¹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹² tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ¹³ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹⁴ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[10:28]  ¹⁰ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹¹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹² tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹³ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁵ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[11:5]  ¹³ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁴ tn Or “coming down.”

[11:5]  ¹⁵ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[13:11]  ¹⁶ 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]  ¹⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ¹⁸ 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]  ¹⁹ tn Grk “fell on.”

[13:11]  ²⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[16:9]  ¹⁹ 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.

[16:9]  ²⁰ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ²¹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ²² tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ²³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:37]  ²² tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ²³ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ²⁴ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ²⁵ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ²⁶ tn The word “us” 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.

[16:37]  ²⁷ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ²⁸ tn Grk “But they.”

[16:37]  ²⁹ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[17:23]  ²⁵ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²⁶ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²⁷ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:31]  ²⁸ tn Or “fixed.”

[17:31]  ²⁹ sn The world refers to the whole inhabited earth.

[17:31]  ³⁰ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ³¹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[22:10]  ³¹ tn Grk “So I said.”

[22:10]  ³² tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ³³ tn Grk “about all things.”

[22:10]  ³⁴ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[25:11]  ³⁴ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ³⁵ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ³⁶ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ³⁷ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ³⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:16]  ³⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.

[26:26]  ⁴⁰ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ⁴¹ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ⁴² tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁴³ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁴⁴ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[27:33]  ⁴³ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ⁴⁴ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ⁴⁵ tn Or “continued.”

[27:33]  ⁴⁶ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[28:6]  ⁴⁶ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁴⁷ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁴⁸ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁴⁹ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵⁰ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵¹ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:26]  ⁴⁹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ⁵⁰ tn Or “seeing”; Grk “you will look by looking” (an idiom).