1 Corinthians 2:1-2

2:1 When I came ¹  to you, brothers and sisters, ²  I did not come with superior eloquence or wisdom as I proclaimed the testimony ³  of God. 2:2 For I decided to be concerned about nothing ⁴  among you except Jesus Christ, and him crucified.

Acts 18:5

18:5 Now when Silas and Timothy arrived ⁵  from Macedonia, ⁶  Paul became wholly absorbed with proclaiming ⁷  the word, testifying ⁸  to the Jews that Jesus was the Christ. ⁹ 

Acts 20:21

20:21 testifying ¹⁰  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹¹ 

Acts 20:24

20:24 But I do not consider my life ¹²  worth anything ¹³  to myself, so that ¹⁴  I may finish my task ¹⁵  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁶  of God’s grace.

Acts 22:18

22:18 and saw the Lord ¹⁷  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Acts 23:11

23:11 The following night the Lord ¹⁸  stood near ¹⁹  Paul ²⁰  and said, “Have courage, ²¹  for just as you have testified about me in Jerusalem, ²²  so you must also testify in Rome.” ²³ 

Acts 28:23

28:23 They set ²⁴  a day to meet with him, ²⁵  and they came to him where he was staying ²⁶  in even greater numbers. ²⁷  From morning until evening he explained things ²⁸  to them, ²⁹  testifying ³⁰  about the kingdom of God ³¹  and trying to convince ³²  them about Jesus from both the law of Moses and the prophets.

Acts 28:1

Paul on Malta

28:1 After we had safely reached shore, ³³  we learned that the island was called Malta. ³⁴ 

Acts 2:6

2:6 When this sound ³⁵  occurred, a crowd gathered and was in confusion, ³⁶  because each one heard them speaking in his own language.

Acts 2:2

2:2 Suddenly ³⁷  a sound ³⁸  like a violent wind blowing ³⁹  came from heaven ⁴⁰  and filled the entire house where they were sitting.

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 ⁴¹  of the earth.”

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴²  the former ⁴³  account, ⁴⁴  Theophilus, ⁴⁵  about all that Jesus began to do and teach

Acts 5:11-13

5:11 Great ⁴⁶  fear gripped ⁴⁷  the whole church ⁴⁸  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁴⁹  and wonders came about among the people through the hands of the apostles. By ⁵⁰  common consent ⁵¹  they were all meeting together in Solomon’s Portico. ⁵²  5:13 None of the rest dared to join them, ⁵³  but the people held them in high honor. ⁵⁴ 

Revelation 1:2

1:2 who then ⁵⁵  testified to everything that he saw concerning the word of God and the testimony about ⁵⁶  Jesus Christ.

Revelation 1:9

1:9 I, John, your brother and the one who shares ⁵⁷  with you in the persecution, kingdom, and endurance that ⁵⁸  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁵⁹ 

Revelation 6:9

6:9 Now ⁶⁰  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ⁶¹  because of the word of God and because of the testimony they had given.

Revelation 12:11

12:11 But ⁶²  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁶³  so much that they were afraid to die.

Revelation 12:17

12:17 So ⁶⁴  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁶⁵  those who keep ⁶⁶  God’s commandments and hold to ⁶⁷  the testimony about Jesus. ⁶⁸  (12:18) And the dragon ⁶⁹  stood ⁷⁰  on the sand ⁷¹  of the seashore. ⁷² 

Revelation 19:10

19:10 So ⁷³  I threw myself down ⁷⁴  at his feet to worship him, but ⁷⁵  he said, “Do not do this! ⁷⁶  I am only ⁷⁷  a fellow servant ⁷⁸  with you and your brothers ⁷⁹  who hold to the testimony about ⁸⁰  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[2:1]  ¹ tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here.

[2:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ³ tc ‡ A few important mss (Ì^46vid א* A C pc as well as some versions and fathers) read μυστήριον (musthrion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א² B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.

[2:2]  ⁴ tn Grk “to know nothing.”

[18:5]  ⁵ tn Grk “came down.”

[18:5]  ⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁷ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ⁸ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:21]  ¹⁰ 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]  ¹¹ 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.

[20:24]  ¹² tn Grk “soul.”

[20:24]  ¹³ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁴ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁵ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁶ tn Or “to the gospel.”

[22:18]  ¹⁷ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[23:11]  ¹⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²¹ tn Or “Do not be afraid.”

[23:11]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²³ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[28:23]  ²⁴ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²⁵ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ²⁶ tn Or “came to him in his rented quarters.”

[28:23]  ²⁷ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ²⁸ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ²⁹ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ³⁰ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ³¹ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ³² tn Or “persuade.”

[28:1]  ³³ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ³⁴ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[2:6]  ³⁵ tn Or “this noise.”

[2:6]  ³⁶ tn Or “was bewildered.”

[2:2]  ³⁷ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ³⁸ tn Or “a noise.”

[2:2]  ³⁹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁴⁰ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[1:8]  ⁴¹ tn Or “to the ends.”

[1:1]  ⁴² tn Or “produced,” Grk “made.”

[1:1]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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).

[5:11]  ⁴⁶ 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]  ⁴⁷ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁴⁸ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ⁴⁹ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁵⁰ 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]  ⁵¹ tn Or “With one mind.”

[5:12]  ⁵² tn Or “colonnade”; Grk “stoa.”

[5:13]  ⁵³ 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]  ⁵⁴ tn Or “the people thought very highly of them.”

[1:2]  ⁵⁵ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ⁵⁶ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:9]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn The phrase “about Jesus” has been translated as an objective genitive.

[6:9]  ⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ⁶¹ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[12:11]  ⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁶³ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:17]  ⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁶⁵ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁶⁶ tn Or “who obey.”

[12:17]  ⁶⁷ tn Grk “and having.”

[12:17]  ⁶⁸ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁶⁹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁷⁰ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁷¹ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁷² sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[19:10]  ⁷³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁷⁴ 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]  ⁷⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁷⁹ 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]  ⁸⁰ 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.”