Your search for "Who" did not find any bible verses that matched.
Discovery Box| (0.30) | (Act 27:43) | 2 sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat. |
| (0.30) | (Act 25:23) | 2 sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there. |
| (0.30) | (Act 22:20) | 5 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountōn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2. |
| (0.30) | (Act 22:5) | 7 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.” |
| (0.30) | (Act 22:3) | 8 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers.…ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.” |
| (0.30) | (Act 19:13) | 3 tn Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α. |
| (0.30) | (Act 16:2) | 2 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation. |
| (0.30) | (Act 15:26) | 2 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy. |
| (0.30) | (Act 15:18) | 1 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them. |
| (0.30) | (Act 14:12) | 3 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). |
| (0.30) | (Act 13:46) | 5 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise. |
| (0.30) | (Act 10:48) | 2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here. |
| (0.30) | (Act 10:3) | 3 tn The participles εἰσελθόντα (eiselthonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.” |
| (0.30) | (Act 9:22) | 5 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. |
| (0.30) | (Act 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). |
| (0.30) | (Act 8:33) | 3 sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent. |
| (0.30) | (Act 8:2) | 2 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death. |
| (0.30) | (Act 7:35) | 3 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrōtēn) is given in L&N 37.129: “a person who liberates or releases others.” |
| (0.30) | (Act 5:36) | 2 tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point. |
| (0.30) | (Act 4:24) | 2 sn The use of the title Master of all (δεσπότης, despotēs) emphasizes that there is a sovereign God who is directing what is taking place. |
