Acts 2:30

2:30 So then, because ¹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²  on his throne, ³ 

Acts 2:33

2:33 So then, exalted ⁴  to the right hand ⁵  of God, and having received ⁶  the promise of the Holy Spirit ⁷  from the Father, he has poured out ⁸  what you both see and hear.

Acts 2:2

2:2 Suddenly ⁹  a sound ¹⁰  like a violent wind blowing ¹¹  came from heaven ¹²  and filled the entire house where they were sitting.

Acts 1:7-8

1:7 He told them, “You are not permitted to know ¹³  the times or periods that the Father has set by his own authority. 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 ¹⁴  of the earth.”

Acts 1:2

1:2 until the day he was taken up to heaven, ¹⁵  after he had given orders ¹⁶  by ¹⁷  the Holy Spirit to the apostles he had chosen.

Acts 3:7-10

3:7 Then ¹⁸  Peter ¹⁹  took hold ²⁰  of him by the right hand and raised him up, and at once the man’s ²¹  feet and ankles were made strong. ²²  3:8 He ²³  jumped up, ²⁴  stood and began walking around, and he entered the temple courts ²⁵  with them, walking and leaping and praising God. 3:9 All ²⁶  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²⁷  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁸  at what had happened to him.

[2:30]  ¹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ² tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ³ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:33]  ⁴ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ⁵ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ⁶ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:2]  ⁹ 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]  ¹⁰ tn Or “a noise.”

[2:2]  ¹¹ 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]  ¹² tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[1:7]  ¹³ tn Grk “It is not for you to know.”

[1:8]  ¹⁴ tn Or “to the ends.”

[1:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “through.”

[3:7]  ¹⁸ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁰ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ²¹ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²² sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ²³ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ²⁴ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ²⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²⁶ 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.

[3:10]  ²⁷ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²⁸ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).