Acts 7:14

7:14 So Joseph sent a message ¹  and invited ²  his father Jacob and all his relatives to come, seventy-five people ³  in all.

Acts 10:20

10:20 But get up, ⁴  go down, and accompany them without hesitation, ⁵  because I have sent them.”

Acts 10:36

10:36 You know ⁶  the message ⁷  he sent to the people ⁸  of Israel, proclaiming the good news of peace ⁹  through ¹⁰  Jesus Christ ¹¹  (he is Lord ¹²  of all) –

Acts 16:35

16:35 At daybreak ¹³  the magistrates ¹⁴  sent their police officers, ¹⁵  saying, “Release those men.”

Acts 26:17

26:17 I will rescue ¹⁶  you from your own people ¹⁷  and from the Gentiles, to whom ¹⁸  I am sending you

Acts 28:28

28:28 “Therefore be advised ¹⁹  that this salvation from God ²⁰  has been sent to the Gentiles; ²¹  they ²²  will listen!”

[7:14]  ¹ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ² tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ³ tn Grk “souls” (here an idiom for the whole person).

[10:20]  ⁴ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ⁵ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[10:36]  ⁷ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁸ tn Grk “the word.”

[10:36]  ⁹ tn Grk “to the sons.”

[10:36]  ¹⁰ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹¹ tn Or “by.”

[10:36]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹³ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[16:35]  ¹⁰ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ¹¹ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ¹² tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[26:17]  ¹³ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ¹⁴ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹⁵ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[28:28]  ¹⁶ tn Grk “Therefore let it be known to you.”

[28:28]  ¹⁷ tn Or “of God.”

[28:28]  ¹⁸ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ¹⁹ tn Grk “they also.”