Acts 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Acts 2:29

2:29 “Brothers, ⁴  I can speak confidently ⁵  to you about our forefather ⁶  David, that he both died and was buried, and his tomb is with us to this day.

Acts 4:31

4:31 When ⁷  they had prayed, the place where they were assembled together was shaken, ⁸  and they were all filled with the Holy Spirit and began to speak ⁹  the word of God ¹⁰  courageously. ¹¹ 

Acts 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹²  and incited people to follow him in revolt. ¹³  He too was killed, and all who followed him were scattered.

Acts 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹⁴  made him move ¹⁵  to this country where you now live.

Acts 7:38

7:38 This is the man who was in the congregation ¹⁶  in the wilderness ¹⁷  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁸  and he ¹⁹  received living oracles ²⁰  to give to you. ²¹ 

Acts 7:45

7:45 Our ²²  ancestors ²³  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ²⁴  until the time ²⁵  of David.

Acts 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ²⁶  who ate and drank ²⁷  with him after he rose from the dead.

Acts 13:15

13:15 After the reading from the law and the prophets, ²⁸  the leaders of the synagogue ²⁹  sent them a message, ³⁰  saying, “Brothers, ³¹  if you have any message ³²  of exhortation ³³  for the people, speak it.” ³⁴ 

Acts 13:17

13:17 The God of this people Israel ³⁵  chose our ancestors ³⁶  and made the people great ³⁷  during their stay as foreigners ³⁸  in the country ³⁹  of Egypt, and with uplifted arm ⁴⁰  he led them out of it.

Acts 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁴¹  and visit the brothers in every town where we proclaimed the word of the Lord ⁴²  to see how they are doing.” ⁴³ 

Acts 17:11

17:11 These Jews ⁴⁴  were more open-minded ⁴⁵  than those in Thessalonica, ⁴⁶  for they eagerly ⁴⁷  received ⁴⁸  the message, examining ⁴⁹  the scriptures carefully every day ⁵⁰  to see if these things were so.

Acts 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁵¹  Paul resolved ⁵²  to go to Jerusalem, ⁵³  passing through Macedonia ⁵⁴  and Achaia. ⁵⁵  He said, ⁵⁶  “After I have been there, I must also see Rome.” ⁵⁷ 

Acts 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁵⁸  arrived with his wife Drusilla, ⁵⁹  who was Jewish, he sent for Paul and heard him speak ⁶⁰  about faith in Christ Jesus. ⁶¹ 

Acts 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁶²  and Bernice came with great pomp ⁶³  and entered the audience hall, ⁶⁴  along with the senior military officers ⁶⁵  and the prominent men of the city. When Festus ⁶⁶  gave the order, ⁶⁷  Paul was brought in.

Acts 27:10

27:10 “Men, I can see the voyage is going to end ⁶⁸  in disaster ⁶⁹  and great loss not only of the cargo and the ship, but also of our lives.” ⁷⁰ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:29]  ⁴ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁵ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁶ tn Or “about our noted ancestor,” “about the patriarch.”

[4:31]  ⁷ tn Grk “And when.” 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.

[4:31]  ⁸ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁹ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁰ tn Or “speak God’s message.”

[4:31]  ¹¹ tn Or “with boldness.”

[5:37]  ¹⁰ tn Or “registration.”

[5:37]  ¹¹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:4]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁴ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:38]  ¹⁶ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁷ tn Or “desert.”

[7:38]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁹ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ²⁰ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ²¹ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:45]  ¹⁹ tn Grk “And.” 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.

[7:45]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²¹ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²² tn Grk “In those days.”

[10:41]  ²² tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ²³ sn Ate and drank. See Luke 24:35-49.

[13:15]  ²⁵ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ²⁶ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ²⁷ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ²⁸ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²⁹ tn Or “word.”

[13:15]  ³⁰ tn Or “encouragement.”

[13:15]  ³¹ tn Or “give it.”

[13:17]  ²⁸ tn Or “people of Israel.”

[13:17]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[13:17]  ³⁰ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ³¹ tn Or “as resident aliens.”

[13:17]  ³² tn Or “land.”

[13:17]  ³³ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[15:36]  ³¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ³² tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ³³ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[17:11]  ³⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ³⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ³⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:21]  ³⁷ tn Grk “all these things had been fulfilled.”

[19:21]  ³⁸ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁴⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁴¹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁴² tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁴³ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[24:24]  ⁴⁰ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁴¹ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁴² tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁴³ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:23]  ⁴³ sn See the note on King Agrippa in 25:13.

[25:23]  ⁴⁴ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  ⁴⁵ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ⁴⁶ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ⁴⁷ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁴⁸ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[27:10]  ⁴⁶ tn Grk “is going to be with disaster.”

[27:10]  ⁴⁷ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁴⁸ tn Grk “souls” (here, one’s physical life).