Acts 7:2
Context7:2 So he replied, 1 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 2 Abraham when he was in Mesopotamia, before he settled in Haran,
Acts 10:28
Context10:28 He said to them, “You know that 3 it is unlawful 4 for a Jew 5 to associate with or visit a Gentile, 6 yet God has shown me that I should call no person 7 defiled or ritually unclean. 8
Acts 10:30
Context10:30 Cornelius 9 replied, 10 “Four days ago at this very hour, at three o’clock in the afternoon, 11 I was praying in my house, and suddenly 12 a man in shining clothing stood before me
Acts 16:37
Context16:37 But Paul said to the police officers, 13 “They had us beaten in public 14 without a proper trial 15 – even though we are Roman citizens 16 – and they threw us 17 in prison. And now they want to send us away 18 secretly? Absolutely not! They 19 themselves must come and escort us out!” 20


[7:2] 2 tn Or “ancestor”; Grk “father.”
[10:28] 3 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 4 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 5 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 6 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
[10:28] 7 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 8 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:30] 5 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] 7 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 8 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.
[16:37] 7 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 8 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 9 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 10 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 11 tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[16:37] 12 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 14 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.