Acts 5:41

5:41 So they left the council rejoicing because they had been considered worthy ¹  to suffer dishonor for the sake of the name. ² 

Acts 8:30

8:30 So Philip ran up ³  to it ⁴  and heard the man ⁵  reading Isaiah the prophet. He ⁶  asked him, ⁷  “Do you understand what you’re reading?”

Acts 9:24

9:24 but Saul learned of their plot against him. ⁸  They were also watching ⁹  the city gates ¹⁰  day and night so that they could kill him.

Acts 11:2

11:2 So when Peter went up to Jerusalem, ¹¹  the circumcised believers ¹²  took issue with ¹³  him,

Acts 13:16

13:16 So Paul stood up, ¹⁴  gestured ¹⁵  with his hand and said,

“Men of Israel, ¹⁶  and you Gentiles who fear God, ¹⁷  listen:

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ¹⁸  said to Paul, “You have permission ¹⁹  to speak for yourself.” Then Paul held out his hand ²⁰  and began his defense: ²¹ 

[5:41]  ¹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ² sn The name refers to the name of Jesus (cf. 3 John 7).

[8:30]  ³ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁴ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁵ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁶ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁷ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[9:24]  ⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[11:2]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁸ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[13:16]  ⁹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁰ tn Or “motioned.”

[13:16]  ¹¹ 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]  ¹² 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.

[26:1]  ¹¹ sn See the note on King Agrippa in 25:13.

[26:1]  ¹² tn Grk “It is permitted for you.”

[26:1]  ¹³ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁴ tn Or “and began to speak in his own defense.”