1 Corinthians 1:6

1:6 just as the testimony about Christ has been confirmed among you –

Isaiah 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ¹  Certainly they say such things because their minds are spiritually darkened. ² 

Acts 20:21

20:21 testifying ³  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁴ 

Acts 22:18

22:18 and saw the Lord ⁵  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Acts 22:2

22:2 (When they heard ⁶  that he was addressing ⁷  them in Aramaic, ⁸  they became even ⁹  quieter.) ¹⁰  Then ¹¹  Paul said,

Acts 1:10

1:10 As ¹²  they were still staring into the sky while he was going, suddenly ¹³  two men in white clothing stood near them

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁴  the former ¹⁵  account, ¹⁶  Theophilus, ¹⁷  about all that Jesus began to do and teach

Acts 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹⁸  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹⁹  will come back in the same way you saw him go into heaven.”

Acts 1:2

1:2 until the day he was taken up to heaven, ²⁰  after he had given orders ²¹  by ²²  the Holy Spirit to the apostles he had chosen.

Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²³  of the earth.”

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ²⁴  the former ²⁵  account, ²⁶  Theophilus, ²⁷  about all that Jesus began to do and teach

Acts 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ²⁸ 

Acts 5:11-13

5:11 Great ²⁹  fear gripped ³⁰  the whole church ³¹  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³²  and wonders came about among the people through the hands of the apostles. By ³³  common consent ³⁴  they were all meeting together in Solomon’s Portico. ³⁵  5:13 None of the rest dared to join them, ³⁶  but the people held them in high honor. ³⁷ 

Revelation 1:2

1:2 who then ³⁸  testified to everything that he saw concerning the word of God and the testimony about ³⁹  Jesus Christ.

Revelation 1:9

1:9 I, John, your brother and the one who shares ⁴⁰  with you in the persecution, kingdom, and endurance that ⁴¹  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁴² 

Revelation 19:10

19:10 So ⁴³  I threw myself down ⁴⁴  at his feet to worship him, but ⁴⁵  he said, “Do not do this! ⁴⁶  I am only ⁴⁷  a fellow servant ⁴⁸  with you and your brothers ⁴⁹  who hold to the testimony about ⁵⁰  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[8:20]  ¹ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ² tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[20:21]  ³ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁴ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[22:18]  ⁵ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:2]  ⁶ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁷ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ⁸ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁹ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁰ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ¹¹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:10]  ¹² tn Grk “And as.” 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.

[1:10]  ¹³ tn Grk “behold.”

[1:1]  ¹⁴ tn Or “produced,” Grk “made.”

[1:1]  ¹⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ¹⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:11]  ¹⁸ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹⁹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:2]  ²⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ²¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ²² tn Or “through.”

[1:8]  ²³ tn Or “to the ends.”

[1:1]  ²⁴ tn Or “produced,” Grk “made.”

[1:1]  ²⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ²⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[4:14]  ²⁸ tn Or “nothing to say in opposition.”

[5:11]  ²⁹ tn Grk “And great.” 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.

[5:11]  ³⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³¹ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ³² tn The miraculous nature of these signs is implied in the context.

[5:12]  ³³ tn Grk “And by.” 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.

[5:12]  ³⁴ tn Or “With one mind.”

[5:12]  ³⁵ tn Or “colonnade”; Grk “stoa.”

[5:13]  ³⁶ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ³⁷ tn Or “the people thought very highly of them.”

[1:2]  ³⁸ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ³⁹ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:9]  ⁴⁰ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁴¹ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁴² tn The phrase “about Jesus” has been translated as an objective genitive.

[19:10]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁴⁴ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁴⁶ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ⁴⁷ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁴⁸ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴⁹ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁵⁰ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”