Acts 1:15

1:15 In those days ¹  Peter stood up among the believers ²  (a gathering of about one hundred and twenty people) and said,

Acts 2:24

2:24 But God raised him up, ³  having released ⁴  him from the pains ⁵  of death, because it was not possible for him to be held in its power. ⁶ 

Acts 3:26

3:26 God raised up ⁷  his servant and sent him first to you, to bless you by turning ⁸  each one of you from your iniquities.” ⁹ 

Acts 5:34

5:34 But a Pharisee ¹⁰  whose name was Gamaliel, ¹¹  a teacher of the law who was respected by all the people, stood up ¹²  in the council ¹³  and ordered the men to be put outside for a short time.

Acts 6:9

6:9 But some men from the Synagogue ¹⁴  of the Freedmen (as it was called), ¹⁵  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹⁶  stood up and argued with Stephen.

Acts 7:37

7:37 This is the Moses who said to the Israelites, ¹⁷  ‘God will raise up for you a prophet like me from among your brothers.’ ¹⁸ 

Acts 9:41

9:41 He gave ¹⁹  her his hand and helped her get up. Then he called ²⁰  the saints and widows and presented her alive.

Acts 10:23

10:23 So Peter ²¹  invited them in and entertained them as guests.

On the next day he got up and set out ²²  with them, and some of the brothers from Joppa ²³  accompanied him.

Acts 13:16

13:16 So Paul stood up, ²⁴  gestured ²⁵  with his hand and said,

“Men of Israel, ²⁶  and you Gentiles who fear God, ²⁷  listen:

Acts 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ²⁸ 

Acts 13:34

13:34 But regarding the fact that he has raised Jesus ²⁹  from the dead, never ³⁰  again to be ³¹  in a state of decay, God ³²  has spoken in this way: ‘I will give you ³³  the holy and trustworthy promises ³⁴  made to David.’ ³⁵ 

Acts 14:20

14:20 But after the disciples had surrounded him, he got up and went back ³⁶  into the city. On ³⁷  the next day he left with Barnabas for Derbe. ³⁸ 

[1:15]  ¹ tn Grk “And in those days.” 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.

[1:15]  ² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[2:24]  ³ tn Grk “Whom God raised up.”

[2:24]  ⁴ tn Or “having freed.”

[2:24]  ⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[3:26]  ⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[5:34]  ⁷ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ⁸ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ⁹ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:9]  ⁹ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹⁰ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[7:37]  ¹¹ tn Grk “to the sons of Israel.”

[7:37]  ¹² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[9:41]  ¹³ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁴ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:23]  ¹⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  ¹⁶ tn Or “went forth.”

[10:23]  ¹⁷ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[13:16]  ¹⁷ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁸ tn Or “motioned.”

[13:16]  ¹⁹ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²⁰ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:32]  ¹⁹ tn Or “to our forefathers”; Grk “the fathers.”

[13:34]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²² tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ²³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ²⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ²⁶ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ²⁷ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[14:20]  ²³ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁴ tn Grk “And on.” 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.

[14:20]  ²⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.