Matthew 12:9

12:9 Then ¹  Jesus ²  left that place and entered their synagogue. ³ 

Matthew 13:54

13:54 Then ⁴  he came to his hometown ⁵  and began to teach the people ⁶  in their synagogue. ⁷  They ⁸  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Psalms 74:8

74:8 They say to themselves, ⁹ 

“We will oppress all of them.” ¹⁰ 

They burn down all the places where people worship God in the land. ¹¹ 

Mark 1:21

Jesus’ Authority

1:21 Then ¹²  they went to Capernaum. ¹³  When the Sabbath came, ¹⁴  Jesus ¹⁵  went into the synagogue ¹⁶  and began to teach.

Mark 1:39

1:39 So ¹⁷  he went into all of Galilee preaching in their synagogues ¹⁸  and casting out demons.

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ¹⁹  Many who heard him were astonished, saying, “Where did he get these ideas? ²⁰  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Luke 4:15-16

4:15 He ²¹  began to teach ²²  in their synagogues ²³  and was praised ²⁴  by all.

Rejection at Nazareth

4:16 Now ²⁵  Jesus ²⁶  came to Nazareth, ²⁷  where he had been brought up, and went into the synagogue ²⁸  on the Sabbath day, as was his custom. ²⁹  He ³⁰  stood up to read, ³¹ 

Luke 4:44

4:44 So ³²  he continued to preach in the synagogues of Judea. ³³ 

Luke 13:10

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ³⁴  on the Sabbath,

Acts 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ³⁵  saying, “This man is the Son of God.” ³⁶ 

Acts 9:13-43

9:13 But Ananias replied, ³⁷  “Lord, I have heard from many people ³⁸  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ³⁹  all who call on your name!” ⁴⁰  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁴¹  to carry my name before Gentiles and kings and the people of Israel. ⁴²  9:16 For I will show him how much he must suffer for the sake of my name.” ⁴³  9:17 So Ananias departed and entered the house, placed ⁴⁴  his hands on Saul ⁴⁵  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁴⁶  has sent me so that you may see again and be filled with the Holy Spirit.” ⁴⁷  9:18 Immediately ⁴⁸  something like scales ⁴⁹  fell from his eyes, and he could see again. He ⁵⁰  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ⁵¹  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ⁵²  saying, “This man is the Son of God.” ⁵³  9:21 All ⁵⁴  who heard him were amazed and were saying, “Is this not ⁵⁵  the man who in Jerusalem was ravaging ⁵⁶  those who call on this name, and who had come here to bring them as prisoners ⁵⁷  to the chief priests?” 9:22 But Saul became more and more capable, ⁵⁸  and was causing consternation ⁵⁹  among the Jews who lived in Damascus by proving ⁶⁰  that Jesus ⁶¹  is the Christ. ⁶² 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁶³  together to kill him, 9:24 but Saul learned of their plot against him. ⁶⁴  They were also watching ⁶⁵  the city gates ⁶⁶  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁶⁷  in the wall by lowering him in a basket. ⁶⁸ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁶⁹  he attempted to associate ⁷⁰  with the disciples, and they were all afraid of him, because they did not believe ⁷¹  that he was a disciple. 9:27 But Barnabas took ⁷²  Saul, ⁷³  brought ⁷⁴  him to the apostles, and related to them how he had seen the Lord on the road, that ⁷⁵  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁷⁶  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ⁷⁷  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ⁷⁸  with the Greek-speaking Jews, ⁷⁹  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁸⁰  and sent him away to Tarsus.

9:31 Then ⁸¹  the church throughout Judea, Galilee, ⁸²  and Samaria experienced ⁸³  peace and thus was strengthened. ⁸⁴  Living ⁸⁵  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁸⁶  increased in numbers.

Peter Heals Aeneas

9:32 Now ⁸⁷  as Peter was traveling around from place to place, ⁸⁸  he also came down to the saints who lived in Lydda. ⁸⁹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁹⁰  he was paralyzed. 9:34 Peter ⁹¹  said to him, “Aeneas, Jesus the Christ ⁹²  heals you. Get up and make your own bed!” ⁹³  And immediately he got up. 9:35 All ⁹⁴  those who lived in Lydda ⁹⁵  and Sharon ⁹⁶  saw him, and they ⁹⁷  turned ⁹⁸  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁹⁹  there was a disciple named Tabitha (which in translation means ¹⁰⁰  Dorcas). ¹⁰¹  She was continually doing good deeds and acts of charity. ¹⁰²  9:37 At that time ¹⁰³  she became sick ¹⁰⁴  and died. When they had washed ¹⁰⁵  her body, ¹⁰⁶  they placed it in an upstairs room. 9:38 Because Lydda ¹⁰⁷  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ¹⁰⁸  9:39 So Peter got up and went with them, and ¹⁰⁹  when he arrived ¹¹⁰  they brought him to the upper room. All ¹¹¹  the widows stood beside him, crying and showing him ¹¹²  the tunics ¹¹³  and other clothing ¹¹⁴  Dorcas used to make ¹¹⁵  while she was with them. 9:40 But Peter sent them all outside, ¹¹⁶  knelt down, ¹¹⁷  and prayed. Turning ¹¹⁸  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹¹⁹  9:41 He gave ¹²⁰  her his hand and helped her get up. Then he called ¹²¹  the saints and widows and presented her alive. 9:42 This became known throughout all ¹²²  Joppa, and many believed in the Lord. ¹²³  9:43 So ¹²⁴  Peter ¹²⁵  stayed many days in Joppa with a man named ¹²⁶  Simon, a tanner. ¹²⁷ 

Acts 18:4

18:4 He addressed ¹²⁸  both Jews and Greeks in the synagogue ¹²⁹  every Sabbath, attempting to persuade ¹³⁰  them.

[12:9]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ³ sn See the note on synagogues in 4:23.

[13:54]  ⁴ tn Here καί (kai) has been translated as “Then.”

[13:54]  ⁵ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ⁶ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ⁷ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ⁸ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[74:8]  ⁹ tn Heb “in their heart.”

[74:8]  ¹⁰ tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

[74:8]  ¹¹ tn Heb “they burn down all the meeting places of God in the land.”

[1:21]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ¹³ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  ¹⁴ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ¹⁶ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[1:39]  ¹⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ¹⁸ sn See the note on synagogue in 1:21.

[6:2]  ¹⁹ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ²⁰ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.

[4:15]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ²² tn The imperfect verb has been translated ingressively.

[4:15]  ²³ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ²⁴ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:16]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ²⁷ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ²⁸ sn See the note on synagogues in 4:15.

[4:16]  ²⁹ tn Grk “according to his custom.”

[4:16]  ³⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ³¹ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:44]  ³² tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ³³ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[13:10]  ³⁴ sn See the note on synagogues in 4:15.

[9:20]  ³⁵ sn See the note on synagogue in 6:9.

[9:20]  ³⁶ 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.

[9:13]  ³⁷ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ³⁸ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ³⁹ tn Grk “to bind.”

[9:14]  ⁴⁰ 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).

[9:15]  ⁴¹ tn Or “tool.”

[9:15]  ⁴² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁴³ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ⁴⁴ 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]  ⁴⁵ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁴⁶ 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]  ⁴⁷ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ⁴⁸ 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]  ⁴⁹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ⁵⁰ 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.

[9:19]  ⁵¹ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:20]  ⁵² sn See the note on synagogue in 6:9.

[9:20]  ⁵³ 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.

[9:21]  ⁵⁴ 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]  ⁵⁵ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ⁵⁶ 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]  ⁵⁷ 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.

[9:22]  ⁵⁸ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁵⁹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁶⁰ tn Or “by showing for certain.”

[9:22]  ⁶¹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:23]  ⁶³ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ⁶⁴ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁶⁵ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁶⁶ 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.

[9:25]  ⁶⁷ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁶⁸ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁷⁰ tn Or “join.”

[9:26]  ⁷¹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ⁷² tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁷³ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁷⁴ tn Grk “and brought,” 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.

[9:27]  ⁷⁵ tn Grk “and that,” 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.

[9:27]  ⁷⁶ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ⁷⁷ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ⁷⁸ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁷⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ⁸⁰ 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.

[9:31]  ⁸¹ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁸² tn Grk “and Galilee,” 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.

[9:31]  ⁸³ tn Grk “had.”

[9:31]  ⁸⁴ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁸⁵ tn Grk “And living.” 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.

[9:31]  ⁸⁶ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ⁸⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:32]  ⁸⁸ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁸⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ⁹⁰ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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.

[9:35]  ⁹⁴ 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.

[9:35]  ⁹⁵ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁹⁶ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁹⁷ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁹⁸ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁹⁹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹⁰⁰ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹⁰¹ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ¹⁰² tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ¹⁰³ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ¹⁰⁴ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹⁰⁵ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁰⁶ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ¹⁰⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹⁰⁸ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ¹⁰⁹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ¹¹⁰ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹¹¹ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹¹² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹¹³ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹¹⁴ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹¹⁵ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ 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.

[9:41]  ¹²⁰ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹²¹ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  ¹²² tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ¹²³ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ¹²⁴ tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:43]  ¹²⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ¹²⁶ tn Grk “with a certain Simon.”

[9:43]  ¹²⁷ 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. See also MM 118.

[18:4]  ¹²⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ¹²⁹ sn See the note on synagogue in 6:9.

[18:4]  ¹³⁰ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.