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 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹  and teaching ²  the people!”

Acts 5:28

5:28 saying, “We gave ³  you strict orders ⁴  not to teach in this name. ⁵  Look, ⁶  you have filled Jerusalem ⁷  with your teaching, and you intend to bring this man’s blood ⁸  on us!”

Acts 8:27

8:27 So ⁹  he got up ¹⁰  and went. There ¹¹  he met ¹²  an Ethiopian eunuch, ¹³  a court official of Candace, ¹⁴  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁵  had come to Jerusalem to worship, ¹⁶ 

Acts 9:10-11

9:10 Now there was a disciple in Damascus named Ananias. The ¹⁷  Lord ¹⁸  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹⁹  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ²⁰  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Acts 10:17

10:17 Now while Peter was puzzling over ²¹  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²²  and approached ²³  the gate.

Acts 10:30

10:30 Cornelius ²⁴  replied, ²⁵  “Four days ago at this very hour, at three o’clock in the afternoon, ²⁶  I was praying in my house, and suddenly ²⁷  a man in shining clothing stood before me

Acts 13:11

13:11 Now ²⁸  look, the hand of the Lord is against ²⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ³⁰  and darkness came over ³¹  him, and he went around seeking people ³²  to lead him by the hand.

Acts 13:25

13:25 But while John was completing his mission, ³³  he said repeatedly, ³⁴  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ³⁵ 

[5:25]  ¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:28]  ¹ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ² tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ³ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁶ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[8:27]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[9:10]  ¹ tn Grk “And the.” 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.

[9:10]  ² sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ¹ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[10:17]  ¹ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ² tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ³ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:30]  ¹ tn Grk “And Cornelius.” 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.

[10:30]  ² tn Grk “said.”

[10:30]  ³ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁴ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[13:11]  ¹ 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]  ² tn Grk “upon,” but in a negative sense.

[13:11]  ³ 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]  ⁴ tn Grk “fell on.”

[13:11]  ⁵ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:25]  ¹ tn Or “task.”

[13:25]  ² tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ³ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.