Acts 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹ 

Acts 1:21

1:21 Thus one of the men ²  who have accompanied us during all the time the Lord Jesus associated with ³  us,

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁸  and wonders through the name of your holy servant Jesus.”

Acts 4:33

4:33 With ⁹  great power the apostles were giving testimony ¹⁰  to the resurrection of the Lord Jesus, and great grace was on them all.

Acts 5:40

5:40 and they summoned the apostles and had them beaten. ¹¹  Then ¹²  they ordered them not to speak in the name of Jesus and released them.

Acts 7:55

7:55 But Stephen, ¹³  full ¹⁴  of the Holy Spirit, looked intently ¹⁵  toward heaven and saw the glory of God, and Jesus standing ¹⁶  at the right hand of God.

Acts 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁷  and the name of Jesus Christ, ¹⁸  they began to be baptized, ¹⁹  both men and women.

Acts 8:35

8:35 So Philip started speaking, ²⁰  and beginning with this scripture ²¹  proclaimed the good news about Jesus to him.

Acts 9:34

9:34 Peter ²²  said to him, “Aeneas, Jesus the Christ ²³  heals you. Get up and make your own bed!” ²⁴  And immediately he got up.

Acts 11:20

11:20 But there were some men from Cyprus ²⁵  and Cyrene ²⁶  among them who came ²⁷  to Antioch ²⁸  and began to speak to the Greeks ²⁹  too, proclaiming the good news of the Lord Jesus.

Acts 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ³⁰ 

Acts 16:7

16:7 When they came to ³¹  Mysia, ³²  they attempted to go into Bithynia, ³³  but the Spirit of Jesus did not allow ³⁴  them to do this, ³⁵ 

Acts 17:7

17:7 and ³⁶  Jason has welcomed them as guests! They ³⁷  are all acting against Caesar’s ³⁸  decrees, saying there is another king named ³⁹  Jesus!” ⁴⁰ 

Acts 19:15

19:15 But the evil spirit replied to them, ⁴¹  “I know about Jesus ⁴²  and I am acquainted with ⁴³  Paul, but who are you?” ⁴⁴ 

Acts 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Acts 25:19

25:19 Rather they had several points of disagreement ⁴⁵  with him about their own religion ⁴⁶  and about a man named Jesus ⁴⁷  who was dead, whom Paul claimed ⁴⁸  to be alive.

Acts 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ⁴⁹  ‘I am Jesus whom you are persecuting.

[1:14]  ¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:21]  ² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[2:36]  ³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁴ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁵ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁶ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:30]  ⁴ tn The miraculous nature of these signs is implied in the context.

[4:33]  ⁵ tn Grk “And with.” 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.

[4:33]  ⁶ tn Or “were witnessing.”

[5:40]  ⁶ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁷ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:55]  ⁷ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁸ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁹ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹⁰ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[8:12]  ⁸ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹⁰ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:35]  ⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:34]  ¹⁰ tn Grk “And Peter.” 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.

[9:34]  ¹¹ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ¹² tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[11:20]  ¹¹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹² sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹³ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ¹⁵ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[13:32]  ¹² tn Or “to our forefathers”; Grk “the fathers.”

[16:7]  ¹³ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁴ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁵ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁶ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹⁷ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[17:7]  ¹⁴ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹⁵ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹⁶ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹⁷ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹⁸ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[19:15]  ¹⁵ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹⁶ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹⁷ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹⁸ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[25:19]  ¹⁶ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ¹⁷ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  ¹⁸ tn Grk “a certain Jesus.”

[25:19]  ¹⁹ tn Or “asserted.”

[26:15]  ¹⁷ tn Grk “said.”