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 2:30

2:30 So then, because ⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁵  on his throne, ⁶ 

Acts 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁷  God for what had happened.

Acts 7:7

7:7 But I will punish ⁸  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁹  and worship ¹⁰  me in this place.’ ¹¹ 

Acts 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹²  – we do not know what has happened to him!’ ¹³ 

Acts 7:43

7:43 But you took along the tabernacle ¹⁴  of Moloch ¹⁵  and the star of the ¹⁶  god Rephan, ¹⁷  the images you made to worship, but I will deport ¹⁸  you beyond Babylon.’ ¹⁹ 

Acts 7:45

7:45 Our ²⁰  ancestors ²¹  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ²²  until the time ²³  of David.

Acts 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ²⁴  replied, ²⁵  “What is it, Lord?” The angel ²⁶  said to him, “Your prayers and your acts of charity ²⁷  have gone up as a memorial ²⁸  before God.

Acts 13:17

13:17 The God of this people Israel ²⁹  chose our ancestors ³⁰  and made the people great ³¹  during their stay as foreigners ³²  in the country ³³  of Egypt, and with uplifted arm ³⁴  he led them out of it.

Acts 16:14

16:14 A ³⁵  woman named Lydia, a dealer in purple cloth ³⁶  from the city of Thyatira, ³⁷  a God-fearing woman, listened to us. ³⁸  The Lord opened her heart to respond ³⁹  to what Paul was saying.

Acts 17:29

17:29 So since we are God’s offspring, we should not think the deity ⁴⁰  is like gold or silver or stone, an image ⁴¹  made by human ⁴²  skill ⁴³  and imagination. ⁴⁴ 

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ⁴⁵  has already chosen ⁴⁶  you to know his will, to see ⁴⁷  the Righteous One, ⁴⁸  and to hear a command ⁴⁹  from his mouth,

Acts 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ⁵⁰  Do ⁵¹  you sit there judging me according to the law, ⁵²  and in violation of the law ⁵³  you order me to be struck?”

Acts 24:14

24:14 But I confess this to you, that I worship ⁵⁴  the God of our ancestors ⁵⁵  according to the Way (which they call a sect), believing everything that is according to the law ⁵⁶  and that is written in the prophets.

Acts 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁵⁷  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁵⁸ 

Acts 28:6

28:6 But they were expecting that he was going to swell up ⁵⁹  or suddenly drop dead. So after they had waited ⁶⁰  a long time and had seen ⁶¹  nothing unusual happen ⁶²  to him, they changed their minds ⁶³  and said he was a god. ⁶⁴ 

Acts 28:15

28:15 The brothers from there, ⁶⁵  when they heard about us, came as far as the Forum of Appius ⁶⁶  and Three Taverns ⁶⁷  to meet us. When he saw them, ⁶⁸  Paul thanked God and took courage.

[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.

[2:30]  ⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[4:21]  ⁷ tn Or “glorifying.”

[7:7]  ¹⁰ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ¹¹ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  ¹² tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ¹³ sn An allusion to Exod 3:12.

[7:40]  ¹³ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ¹⁴ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:43]  ¹⁶ tn Or “tent.”

[7:43]  ¹⁷ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁸ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹⁹ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ²⁰ tn Or “I will make you move.”

[7:43]  ²¹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[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.”

[10:4]  ²² tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²³ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²⁵ tn Or “your gifts to the needy.”

[10:4]  ²⁶ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[13:17]  ²⁵ tn Or “people of Israel.”

[13:17]  ²⁶ tn Or “forefathers”; Grk “fathers.”

[13:17]  ²⁷ 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]  ²⁸ tn Or “as resident aliens.”

[13:17]  ²⁹ tn Or “land.”

[13:17]  ³⁰ 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.

[16:14]  ²⁸ tn Grk “And a.” 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.

[16:14]  ²⁹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁰ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ³¹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ³² tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[17:29]  ³¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ³² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ³³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ³⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ³⁵ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[22:14]  ³⁴ tn Or “forefathers”; Grk “fathers.”

[22:14]  ³⁵ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³⁶ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³⁷ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³⁸ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[23:3]  ³⁷ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ³⁸ tn Grk “And do.” 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.

[23:3]  ³⁹ tn The law refers to the law of Moses.

[23:3]  ⁴⁰ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[24:14]  ⁴⁰ tn Or “serve.”

[24:14]  ⁴¹ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁴² sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[26:29]  ⁴³ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁴⁴ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:6]  ⁴⁶ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁴⁷ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁴⁸ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁴⁹ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵⁰ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵¹ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:15]  ⁴⁹ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ⁵⁰ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ⁵¹ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁵² tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.