Acts 8:10

8:10 All the people, ¹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ² 

Acts 8:14

8:14 Now when the apostles in Jerusalem ³  heard that Samaria had accepted the word ⁴  of God, they sent ⁵  Peter and John to them.

Acts 10:3

10:3 About three o’clock one afternoon ⁶  he saw clearly in a vision an angel of God ⁷  who came in ⁸  and said to him, “Cornelius.”

Acts 11:23

11:23 When ⁹  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹⁰  to the Lord with devoted hearts, ¹¹ 

Acts 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ¹²  forty years.

Acts 13:36

13:36 For David, after he had served ¹³  God’s purpose in his own generation, died, ¹⁴  was buried with his ancestors, ¹⁵  and experienced ¹⁶  decay,

Acts 15:10

15:10 So now why are you putting God to the test ¹⁷  by placing on the neck of the disciples a yoke ¹⁸  that neither our ancestors ¹⁹  nor we have been able to bear?

Acts 16:34

16:34 The jailer ²⁰  brought them into his house and set food ²¹  before them, and he rejoiced greatly ²²  that he had come to believe ²³  in God, together with his entire household. ²⁴ 

Acts 18:21

18:21 but said farewell to ²⁵  them and added, ²⁶  “I will come back ²⁷  to you again if God wills.” ²⁸  Then ²⁹  he set sail from Ephesus,

Acts 24:15

24:15 I have ³⁰  a hope in God (a hope ³¹  that ³²  these men ³³  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ³⁴ 

[8:10]  ¹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ² tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁴ tn Or “message.”

[8:14]  ⁵ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[10:3]  ⁵ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁶ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁷ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[11:23]  ⁷ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ⁸ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  ⁹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[13:21]  ⁹ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:36]  ¹¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[15:10]  ¹³ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[16:34]  ¹⁵ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁶ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁷ tn Or “he was overjoyed.”

[16:34]  ¹⁸ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁹ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[18:21]  ¹⁷ tn Or “but took leave of.”

[18:21]  ¹⁸ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁹ tn Or “will return.”

[18:21]  ²⁰ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ²¹ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[24:15]  ¹⁹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ²⁰ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ²¹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ²² tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ²³ tn Or “the unjust.”