Acts 9:40

9:40 But Peter sent them all outside, ¹  knelt down, ²  and prayed. Turning ³  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁴ 

Acts 10:38

10:38 with respect to Jesus from Nazareth, ⁵  that ⁶  God anointed him with the Holy Spirit and with power. He ⁷  went around doing good and healing all who were oppressed by the devil, ⁸  because God was with him. ⁹ 

Acts 18:2

18:2 There he ¹⁰  found ¹¹  a Jew named Aquila, ¹²  a native of Pontus, ¹³  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁴  had ordered all the Jews to depart from ¹⁵  Rome. ¹⁶  Paul approached ¹⁷  them,

Acts 19:17

19:17 This became known to all who lived in Ephesus, ¹⁸  both Jews and Greeks; fear came over ¹⁹  them all, and the name of the Lord Jesus was praised. ²⁰ 

Acts 21:21

21:21 They have been informed about you – that you teach all the Jews now living ²¹  among the Gentiles to abandon ²²  Moses, telling them not to circumcise their children ²³  or live ²⁴  according to our customs.

Acts 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ²⁵  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ²⁶ 

Acts 28:2

28:2 The local inhabitants ²⁷  showed us extraordinary ²⁸  kindness, for they built a fire and welcomed us all because it had started to rain ²⁹  and was cold.

[9:40]  ¹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ² tn Grk “and kneeling down,” but 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ³ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁴ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[10:38]  ⁵ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁶ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁷ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.

[10:38]  ⁸ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ⁹ sn See Acts 7:9.

[18:2]  ⁹ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ¹⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹¹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹² sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹³ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁴ tn Or “to leave.”

[18:2]  ¹⁵ map For location see JP4 A1.

[18:2]  ¹⁶ tn Or “went to.”

[19:17]  ¹³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹⁴ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁵ tn Or “exalted.”

[21:21]  ¹⁷ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ¹⁸ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  ¹⁹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²⁰ tn Grk “or walk.”

[26:29]  ²¹ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ²² sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:2]  ²⁵ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ²⁶ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²⁷ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”