Acts 8:31

8:31 The man ¹  replied, “How in the world can I, ²  unless someone guides me?” So he invited Philip to come up and sit with him.

Acts 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ³  from being baptized?”

Acts 11:11

11:11 At that very moment, ⁴  three men sent to me from Caesarea ⁵  approached ⁶  the house where we were staying. ⁷ 

Acts 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ⁸  them just as he did ⁹  on us at the beginning. ¹⁰ 

Acts 24:12

24:12 They did not find me arguing ¹¹  with anyone or stirring up a crowd ¹²  in the temple courts ¹³  or in the synagogues ¹⁴  or throughout the city, ¹⁵ 

Acts 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ¹⁶  without a crowd or a disturbance. ¹⁷ 

Acts 26:13

26:13 about noon along the road, Your Majesty, ¹⁸  I saw a light from heaven, ¹⁹  brighter than the sun, shining everywhere around ²⁰  me and those traveling with me.

[8:31]  ¹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ² tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:36]  ³ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[11:11]  ⁵ tn Grk “And behold.”

[11:11]  ⁶ 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.

[11:11]  ⁷ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ⁸ tn The word “staying” is not in the Greek text but is implied.

[11:15]  ⁷ tn Or “came down on.”

[11:15]  ⁸ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ⁹ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[24:12]  ⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ¹⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ¹¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ¹² sn See the note on synagogue in 6:9.

[24:12]  ¹³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:18]  ¹¹ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ¹² tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[26:13]  ¹³ tn Grk “O King.”

[26:13]  ¹⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹⁵ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.