Acts 7:59-60

7:59 They ¹  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ²  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ³  When ⁴  he had said this, he died. ⁵ 

Acts 9:14

9:14 and here he has authority from the chief priests to imprison ⁶  all who call on your name!” ⁷ 

Acts 9:21

9:21 All ⁸  who heard him were amazed and were saying, “Is this not ⁹  the man who in Jerusalem was ravaging ¹⁰  those who call on this name, and who had come here to bring them as prisoners ¹¹  to the chief priests?”

Acts 22:16

22:16 And now what are you waiting for? ¹²  Get up, ¹³  be baptized, and have your sins washed away, ¹⁴  calling on his name.’ ¹⁵ 

Acts 22:2

22:2 (When they heard ¹⁶  that he was addressing ¹⁷  them in Aramaic, ¹⁸  they became even ¹⁹  quieter.) ²⁰  Then ²¹  Paul said,

Acts 2:16-17

2:16 But this is what was spoken about through the prophet Joel: ²² 

2:17 ‘And in the last days ²³  it will be,’ God says,

‘that I will pour out my Spirit on all people, ²⁴ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Acts 2:2

2:2 Suddenly ²⁵  a sound ²⁶  like a violent wind blowing ²⁷  came from heaven ²⁸  and filled the entire house where they were sitting.

Acts 2:22

2:22 “Men of Israel, ²⁹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ³⁰  wonders, and miraculous signs ³¹  that God performed among you through him, just as you yourselves know –

[7:59]  ¹ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ² tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ³ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ⁴ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[9:14]  ⁶ tn Grk “to bind.”

[9:14]  ⁷ 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).

[9:21]  ⁸ 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.

[9:21]  ⁹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹⁰ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ¹¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[22:16]  ¹² tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹³ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁴ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁵ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:2]  ¹⁶ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁷ 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]  ¹⁸ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁹ 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]  ²⁰ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ²¹ 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.

[2:16]  ²² sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ²³ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ²⁴ tn Grk “on all flesh.”

[2:2]  ²⁵ 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]  ²⁶ tn Or “a noise.”

[2:2]  ²⁷ 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]  ²⁸ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:22]  ²⁹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ³⁰ tn Or “miraculous deeds.”

[2:22]  ³¹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.