Acts 7:12

7:12 So when Jacob heard that there was grain ¹  in Egypt, he sent our ancestors ²  there ³  the first time.

Acts 22:21

22:21 Then ⁴  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Acts 9:30

9:30 When the brothers found out about this, they brought him down to Caesarea ⁵  and sent him away to Tarsus.

Acts 11:22

11:22 A report ⁶  about them came to the attention ⁷  of the church in Jerusalem, ⁸  and they sent Barnabas ⁹  to Antioch. ¹⁰ 

Acts 13:26

13:26 Brothers, ¹¹  descendants ¹²  of Abraham’s family, ¹³  and those Gentiles among you who fear God, ¹⁴  the message ¹⁵  of this salvation has been sent to us.

Acts 17:14

17:14 Then the brothers sent Paul away to the coast ¹⁶  at once, but Silas and Timothy remained in Berea. ¹⁷ 

Acts 12:11

12:11 When ¹⁸  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹⁹  me from the hand ²⁰  of Herod ²¹  and from everything the Jewish people ²²  were expecting to happen.”

[7:12]  ¹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ² tn Or “forefathers”; Grk “fathers.”

[7:12]  ³ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:21]  ⁴ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[9:30]  ⁷ sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[11:22]  ¹⁰ tn Grk “Word.”

[11:22]  ¹¹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹³ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[13:26]  ¹³ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁴ tn Grk “sons”

[13:26]  ¹⁵ tn Or “race.”

[13:26]  ¹⁶ tn Grk “and those among you 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁷ tn Grk “word.”

[17:14]  ¹⁶ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹⁷ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[12:11]  ¹⁹ tn Grk “And when.” 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.

[12:11]  ²⁰ tn Or “delivered.”

[12:11]  ²¹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²³ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).