Acts 9:14

9:14 and here he has authority from the chief priests to imprison ¹  all who call on your name!” ² 

Acts 24:14

24:14 But I confess this to you, that I worship ³  the God of our ancestors ⁴  according to the Way (which they call a sect), believing everything that is according to the law ⁵  and that is written in the prophets.

Acts 10:15

10:15 The voice ⁶  spoke to him again, a second time, “What God has made clean, you must not consider ⁷  ritually unclean!” ⁸ 

Acts 11:9

11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ⁹  ritually unclean!’

Acts 2:39

2:39 For the promise ¹⁰  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Acts 10:28

10:28 He said to them, “You know that ¹¹  it is unlawful ¹²  for a Jew ¹³  to associate with or visit a Gentile, ¹⁴  yet God has shown me that I should call no person ¹⁵  defiled or ritually unclean. ¹⁶ 

Acts 2:21

2:21 And then ¹⁷  everyone who calls on the name of the Lord will be saved.’ ¹⁸ 

Acts 10:5

10:5 Now ¹⁹  send men to Joppa ²⁰  and summon a man named Simon, ²¹  who is called Peter.

Acts 19:13

19:13 But some itinerant ²²  Jewish exorcists tried to invoke the name ²³  of the Lord Jesus over those who were possessed by ²⁴  evil spirits, saying, “I sternly warn ²⁵  you by Jesus whom Paul preaches.”

Acts 24:25

24:25 While Paul ²⁶  was discussing ²⁷  righteousness, self-control, ²⁸  and the coming judgment, Felix ²⁹  became ³⁰  frightened and said, “Go away for now, and when I have an opportunity, ³¹  I will send for you.”

Acts 10:32

10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ³²  by the sea.’

Acts 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Acts 14:12

14:12 They began to call ³³  Barnabas Zeus ³⁴  and Paul Hermes, ³⁵  because he was the chief speaker.

Acts 23:29

23:29 I found he ³⁶  was accused with reference to controversial questions ³⁷  about their law, but no charge against him deserved death or imprisonment. ³⁸ 

Acts 9:21

9:21 All ³⁹  who heard him were amazed and were saying, “Is this not ⁴⁰  the man who in Jerusalem was ravaging ⁴¹  those who call on this name, and who had come here to bring them as prisoners ⁴²  to the chief priests?”

Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁴³  by which we must ⁴⁴  be saved.”

[9:14]  ¹ tn Grk “to bind.”

[9:14]  ² 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).

[24:14]  ³ tn Or “serve.”

[24:14]  ⁴ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁵ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[10:15]  ⁵ tn Grk “And the voice.” 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.

[10:15]  ⁶ tn Or “declare.”

[10:15]  ⁷ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[11:9]  ⁷ tn Or “declare.” The wording matches Acts 10:15.

[2:39]  ⁹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[10:28]  ¹¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁴ 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]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁶ 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.

[2:21]  ¹³ tn Grk “And it will be that.”

[2:21]  ¹⁴ sn A quotation from Joel 2:28-32.

[10:5]  ¹⁵ 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]  ¹⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ¹⁷ tn Grk “a certain Simon.”

[19:13]  ¹⁷ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁸ tn Grk “to name the name.”

[19:13]  ¹⁹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²⁰ sn The expression I sternly warn you means “I charge you as under oath.”

[24:25]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²⁰ tn Or “speaking about.”

[24:25]  ²¹ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  ²² sn See the note on Felix in 23:26.

[24:25]  ²³ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ²⁴ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[10:32]  ²¹ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[14:12]  ²³ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²⁴ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²⁵ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[23:29]  ²⁵ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ²⁶ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  ²⁷ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[9:21]  ²⁷ tn Grk “And all.” 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.

[9:21]  ²⁸ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ²⁹ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ³⁰ 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.

[4:12]  ²⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³⁰ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.