Acts 8:15

8:15 These two ¹  went down and prayed for them so that they would receive the Holy Spirit.

Acts 9:12

9:12 and he has seen in a vision ²  a man named Ananias come in and place his hands on him so that he may see again.”

Acts 25:3

25:3 Requesting him to do them a favor against Paul, ³  they urged Festus ⁴  to summon him to Jerusalem, planning an ambush ⁵  to kill him along the way.

Acts 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Acts 8:24

8:24 But Simon replied, ⁶  “You pray to the Lord for me so that nothing of what you have said may happen to ⁷  me.”

Acts 9:24

9:24 but Saul learned of their plot against him. ⁸  They were also watching ⁹  the city gates ¹⁰  day and night so that they could kill him.

Acts 9:2

9:2 and requested letters from him to the synagogues ¹¹  in Damascus, so that if he found any who belonged to the Way, ¹²  either men or women, he could bring them as prisoners ¹³  to Jerusalem. ¹⁴ 

Acts 15:17

15:17 so that the rest of humanity ¹⁵  may seek the Lord,

namely, ¹⁶  all the Gentiles ¹⁷  I have called to be my own,’ ¹⁸  says the Lord, ¹⁹  who makes these things

Acts 20:16

20:16 For Paul had decided to sail past Ephesus ²⁰  so as not to spend time ²¹  in the province of Asia, ²²  for he was hurrying ²³  to arrive in Jerusalem, ²⁴  if possible, ²⁵  by the day of Pentecost.

Acts 23:15

23:15 So now you and the council ²⁶  request the commanding officer ²⁷  to bring him down to you, as if you were going to determine ²⁸  his case ²⁹  by conducting a more thorough inquiry. ³⁰  We are ready to kill him ³¹  before he comes near this place.” ³² 

Acts 23:20

23:20 He replied, ³³  “The Jews have agreed to ask you to bring Paul down to the council ³⁴  tomorrow, as if they were going to inquire more thoroughly about him.

Acts 23:23

23:23 Then ³⁵  he summoned ³⁶  two of the centurions ³⁷  and said, “Make ready two hundred soldiers to go to Caesarea ³⁸  along with seventy horsemen ³⁹  and two hundred spearmen ⁴⁰  by ⁴¹  nine o’clock tonight, ⁴² 

Acts 25:26

25:26 But I have nothing definite ⁴³  to write to my lord ⁴⁴  about him. ⁴⁵  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁴⁶  so that after this preliminary hearing ⁴⁷  I may have something to write.

Acts 9:17

9:17 So Ananias departed and entered the house, placed ⁴⁸  his hands on Saul ⁴⁹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁵⁰  has sent me so that you may see again and be filled with the Holy Spirit.” ⁵¹ 

[8:15]  ¹ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[9:12]  ² tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[25:3]  ³ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁴ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁵ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[8:24]  ⁴ tn Grk “Simon answered and said.”

[8:24]  ⁵ tn Grk “may come upon.”

[9:24]  ⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:2]  ⁶ sn See the note on synagogue in 6:9.

[9:2]  ⁷ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁸ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[15:17]  ⁷ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁸ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁹ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ¹⁰ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹¹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[20:16]  ⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁹ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ¹⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ¹¹ tn Or “was eager.”

[20:16]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ¹³ tn Grk “if it could be to him” (an idiom).

[23:15]  ⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹¹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹² tn Grk “determine the things about him.”

[23:15]  ¹³ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁴ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁵ tn The words “this place” are not in the Greek text, but are implied.

[23:20]  ¹⁰ tn Grk “He said.”

[23:20]  ¹¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:23]  ¹¹ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹² tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹³ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

[23:23]  ¹⁵ tn Or “cavalrymen.”

[23:23]  ¹⁶ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  ¹⁷ tn Grk “from.”

[23:23]  ¹⁸ tn Grk “from the third hour of the night.”

[25:26]  ¹² sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹³ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹⁴ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ¹⁵ sn See the note on King Agrippa in 25:13.

[25:26]  ¹⁶ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[9:17]  ¹³ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹⁴ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁵ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹⁶ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.