Acts 7:59

7:59 They ¹  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 9:14

9:14 and here he has authority from the chief priests to imprison ²  all who call on your name!” ³ 

Acts 10:5

10:5 Now ⁴  send men to Joppa ⁵  and summon a man named Simon, ⁶  who is called Peter.

Acts 12:25

12:25 So Barnabas and Saul returned to ⁷  Jerusalem ⁸  when they had completed ⁹  their mission, ¹⁰  bringing along with them John Mark. ¹¹ 

Acts 22:16

22:16 And now what are you waiting for? ¹²  Get up, ¹³  be baptized, and have your sins washed away, ¹⁴  calling on his name.’ ¹⁵ 

Acts 25:12

25:12 Then, after conferring with his council, ¹⁶  Festus ¹⁷  replied, “You have appealed to Caesar; ¹⁸  to Caesar ¹⁹  you will go!” ²⁰ 

Acts 26:32

26:32 Agrippa ²¹  said to Festus, ²²  “This man could have been released ²³  if he had not appealed to Caesar.” ²⁴ 

Acts 28:19

28:19 But when the Jews objected, ²⁵  I was forced to appeal to Caesar ²⁶  – not that I had some charge to bring ²⁷  against my own people. ²⁸ 

[7:59]  ¹ 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.

[9:14]  ² tn Grk “to bind.”

[9:14]  ³ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[10:5]  ³ 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.

[10:5]  ⁴ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁵ tn Grk “a certain Simon.”

[12:25]  ⁴ 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]  ⁵ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ⁶ tn Grk “fulfilled.”

[12:25]  ⁷ tn Grk “ministry” or “service.”

[12:25]  ⁸ tn Grk “John who was also called Mark.”

[22:16]  ⁵ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁶ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁷ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁸ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[25:12]  ⁶ tn That is, with his advisers.

[25:12]  ⁷ sn See the note on Porcius Festus in 24:27.

[25:12]  ⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ⁹ tn Or “to the emperor.”

[25:12]  ¹⁰ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[26:32]  ⁷ sn See the note on King Agrippa in 25:13.

[26:32]  ⁸ sn See the note on Porcius Festus in 24:27.

[26:32]  ⁹ tn Or “set free.”

[26:32]  ¹⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁸ tn That is, objected to my release.

[28:19]  ⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ¹⁰ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ¹¹ tn Or “my own nation.”