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 7:59

7:59 They ⁴  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 12:25

12:25 So Barnabas and Saul returned to ⁵  Jerusalem ⁶  when they had completed ⁷  their mission, ⁸  bringing along with them John Mark. ⁹ 

Acts 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ¹⁰  And the man ¹¹  leaped up and began walking. ¹² 

Acts 16:28

16:28 But Paul called out loudly, ¹³  “Do not harm yourself, ¹⁴  for we are all here!”

[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).

[7:59]  ⁴ tn Grk “And they.” 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; a new sentence is begun instead.

[12:25]  ⁷ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ⁸ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ⁹ tn Grk “fulfilled.”

[12:25]  ¹⁰ tn Grk “ministry” or “service.”

[12:25]  ¹¹ tn Grk “John who was also called Mark.”

[14:10]  ¹⁰ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹² tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[16:28]  ¹³ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ¹⁴ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.