Discovery Box| (0.20) | (Act 18:12) | 5 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time. |
| (0.20) | (Act 18:2) | 1 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. |
| (0.20) | (Act 17:34) | 1 tn Although the Greek word here is ἀνήρ (anēr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anthrōpos), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a). |
| (0.20) | (Act 17:26) | 4 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead. |
| (0.20) | (Act 17:14) | 1 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν (heōs epi tēn thalassan) 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). |
| (0.20) | (Act 17:7) | 1 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation. |
| (0.20) | (Act 17:3) | 3 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here. |
| (0.20) | (Act 16:30) | 1 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagōn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence. |
| (0.20) | (Act 16:27) | 1 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first. |
| (0.20) | (Act 16:17) | 2 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.” |
| (0.20) | (Act 16:16) | 3 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation. |
| (0.20) | (Act 16:8) | 1 tn Although the normal meaning for παρέρχομαι (parerchomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here. |
| (0.20) | (Act 16:3) | 2 tn Grk “and taking him he circumcised him.” The participle λαβών (labōn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23). |
| (0.20) | (Act 15:17) | 4 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikaleō) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28. |
| (0.20) | (Act 14:26) | 1 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km). |
| (0.20) | (Act 14:23) | 4 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church. |
| (0.20) | (Act 14:22) | 1 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, epistērizontes) and the following one (παρακαλοῦντες, parakalountes) have been translated as finite verbs connected by the coordinating conjunction “and.” |
| (0.20) | (Act 14:17) | 1 tn The participle ἀγαθουργῶν (agathourgōn) is regarded as indicating means here, parallel to the following participles διδούς (didous) and ἐμπιπλῶν (empiplōn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good. |
| (0.20) | (Act 14:8) | 4 sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start. |
| (0.20) | (Act 13:35) | 2 tn The Greek word translated “Holy One” here (ὅσιόν, hosion) is related to the use of ὅσια (hosia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people. |
