Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ²  with the eleven, raised his voice, and addressed them: “You men of Judea ³  and all you who live in Jerusalem, ⁴  know this ⁵  and listen carefully to what I say.

Acts 7:34

7:34 I have certainly seen the suffering ⁶  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁷  Now ⁸  come, I will send you to Egypt.’ ⁹ 

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁰  to carry my name before Gentiles and kings and the people of Israel. ¹¹ 

Acts 15:17

15:17 so that the rest of humanity ¹²  may seek the Lord,

namely, ¹³  all the Gentiles ¹⁴  I have called to be my own,’ ¹⁵  says the Lord, ¹⁶  who makes these things

Acts 16:15

16:15 After she and her household were baptized, she urged us, ¹⁷  “If ¹⁸  you consider me to be a believer in the Lord, ¹⁹  come and stay in my house.” And she persuaded ²⁰  us.

Acts 20:24

20:24 But I do not consider my life ²¹  worth anything ²²  to myself, so that ²³  I may finish my task ²⁴  and the ministry that I received from the Lord Jesus, to testify to the good news ²⁵  of God’s grace.

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁶  my heart? For I am ready not only to be tied up, ²⁷  but even to die in Jerusalem for the name of the Lord Jesus.”

Acts 25:11

25:11 If then I am in the wrong ²⁸  and have done anything that deserves death, I am not trying to escape dying, ²⁹  but if not one of their charges against me is true, ³⁰  no one can hand me over to them. ³¹  I appeal to Caesar!” ³² 

Acts 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ³³  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ³⁴ 

[1:8]  ¹ tn Or “to the ends.”

[2:14]  ² tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ³ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” 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 “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁵ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[7:34]  ³ tn Or “mistreatment.”

[7:34]  ⁴ tn Or “to set them free.”

[7:34]  ⁵ tn Grk “And now.” 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.

[7:34]  ⁶ sn A quotation from Exod 3:7-8, 10.

[9:15]  ⁴ tn Or “tool.”

[9:15]  ⁵ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[15:17]  ⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁶ 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]  ⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ⁸ 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]  ⁹ 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.

[16:15]  ⁶ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁷ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁸ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁹ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[20:24]  ⁷ tn Grk “soul.”

[20:24]  ⁸ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ⁹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁰ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹¹ tn Or “to the gospel.”

[21:13]  ⁸ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[25:11]  ⁹ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁰ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ¹¹ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ¹² sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ¹³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:29]  ¹⁰ 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]  ¹¹ 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.”