Acts 9:18

9:18 Immediately ¹  something like scales ²  fell from his eyes, and he could see again. He ³  got up and was baptized,

Acts 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ⁴  saying, “This man is the Son of God.” ⁵ 

Acts 9:34

9:34 Peter ⁶  said to him, “Aeneas, Jesus the Christ ⁷  heals you. Get up and make your own bed!” ⁸  And immediately he got up.

Acts 16:10

16:10 After Paul ⁹  saw the vision, we attempted ¹⁰  immediately to go over to Macedonia, ¹¹  concluding that God had called ¹²  us to proclaim the good news to them.

Acts 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹³  at once, during the night. When they arrived, ¹⁴  they went to the Jewish synagogue. ¹⁵ 

Acts 17:14

17:14 Then the brothers sent Paul away to the coast ¹⁶  at once, but Silas and Timothy remained in Berea. ¹⁷ 

Acts 21:30

21:30 The whole city was stirred up, ¹⁸  and the people rushed together. ¹⁹  They seized ²⁰  Paul and dragged him out of the temple courts, ²¹  and immediately the doors were shut.

Acts 22:29

22:29 Then those who were about to interrogate him stayed away ²²  from him, and the commanding officer ²³  was frightened when he realized that Paul ²⁴  was ²⁵  a Roman citizen ²⁶  and that he had had him tied up. ²⁷ 

Acts 12:10

12:10 After they had passed the first and second guards, ²⁸  they came to the iron ²⁹  gate leading into the city. It ³⁰  opened for them by itself, ³¹  and they went outside and walked down one narrow street, ³²  when at once the angel left him.

[9:18]  ¹ tn Grk “And immediately.” 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.

[9:18]  ² tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ³ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:20]  ⁴ sn See the note on synagogue in 6:9.

[9:20]  ⁵ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:34]  ⁷ tn Grk “And Peter.” 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.

[9:34]  ⁸ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ⁹ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[16:10]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹¹ tn Grk “sought.”

[16:10]  ¹² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹³ tn Or “summoned.”

[17:10]  ¹³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  ¹⁴ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁵ sn See the note on synagogue in 6:9.

[17:14]  ¹⁶ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹⁷ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[21:30]  ¹⁹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ²⁰ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ²¹ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ²² tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[22:29]  ²² tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ²³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ²⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ²⁵ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ²⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ²⁷ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[12:10]  ²⁵ tn Or perhaps, “guard posts.”

[12:10]  ²⁶ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ²⁷ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ²⁸ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²⁹ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).