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 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁴  went to their fellow believers ⁵  and reported everything the high priests and the elders had said to them.

Acts 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ⁶  Moses ⁷  aside, saying, ‘Who made ⁸  you a ruler and judge over us?

Acts 8:7

8:7 For unclean spirits, ⁹  crying with loud shrieks, were coming out of many who were possessed, ¹⁰  and many paralyzed and lame people were healed.

Acts 9:36

Peter Raises Dorcas

9:36 Now in Joppa ¹¹  there was a disciple named Tabitha (which in translation means ¹²  Dorcas). ¹³  She was continually doing good deeds and acts of charity. ¹⁴ 

Acts 10:23

10:23 So Peter ¹⁵  invited them in and entertained them as guests.

On the next day he got up and set out ¹⁶  with them, and some of the brothers from Joppa ¹⁷  accompanied him.

Acts 11:18

11:18 When they heard this, ¹⁸  they ceased their objections ¹⁹  and praised ²⁰  God, saying, “So then, God has granted the repentance ²¹  that leads to life even to the Gentiles.” ²² 

Acts 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ²³  were brought to the Lord.

Acts 15:17

15:17 so that the rest of humanity ²⁴  may seek the Lord,

namely, ²⁵  all the Gentiles ²⁶  I have called to be my own,’ ²⁷  says the Lord, ²⁸  who makes these things

Acts 18:8

18:8 Crispus, the president of the synagogue, ²⁹  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ³⁰  believed and were baptized.

Acts 23:14

23:14 They ³¹  went ³²  to the chief priests ³³  and the elders and said, “We have bound ourselves with a solemn oath ³⁴  not to partake ³⁵  of anything until we have killed Paul.

Acts 25:15

25:15 When I was in Jerusalem, ³⁶  the chief priests and the elders of the Jews informed ³⁷  me about him, ³⁸  asking for a sentence of condemnation ³⁹  against him.

Acts 28:25

28:25 So they began to leave, ⁴⁰  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁴¹  through the prophet Isaiah

[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.”

[4:23]  ³ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁴ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[7:27]  ⁴ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁵ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁶ tn Or “appointed.”

[8:7]  ⁵ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁶ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:36]  ⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁷ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁸ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁹ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[10:23]  ⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  ⁸ tn Or “went forth.”

[10:23]  ⁹ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[11:18]  ⁸ tn Grk “these things.”

[11:18]  ⁹ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁰ tn Or “glorified.”

[11:18]  ¹¹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹² sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:24]  ⁹ tn Grk “a significant crowd.”

[15:17]  ¹⁰ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹¹ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹² tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ¹³ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁴ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[18:8]  ¹¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[23:14]  ¹² tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ¹³ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ¹⁴ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁵ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹⁶ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[25:15]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ¹⁴ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ¹⁵ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ¹⁶ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[28:25]  ¹⁴ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁵ tn Or “forefathers”; Grk “fathers.”