Acts 10:35

10:35 but in every nation ¹  the person who fears him ²  and does what is right ³  is welcomed before him.

Acts 13:24

13:24 Before ⁴  Jesus ⁵  arrived, John ⁶  had proclaimed a baptism for repentance ⁷  to all the people of Israel.

Acts 1:21

1:21 Thus one of the men ⁸  who have accompanied us during all the time the Lord Jesus associated with ⁹  us,

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 10:2

10:2 He ¹⁴  was a devout, God-fearing man, ¹⁵  as was all his household; he did many acts of charity for the people ¹⁶  and prayed to God regularly.

Acts 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁷  who ate and drank ¹⁸  with him after he rose from the dead.

Acts 20:28

20:28 Watch out for ¹⁹  yourselves and for all the flock of which ²⁰  the Holy Spirit has made you overseers, ²¹  to shepherd the church of God ²²  that he obtained ²³  with the blood of his own Son. ²⁴ 

Acts 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁵  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

[10:35]  ¹ sn See Luke 24:47.

[10:35]  ² tn Or “shows reverence for him.”

[10:35]  ³ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[13:24]  ⁴ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ⁶ sn John refers here to John the Baptist.

[13:24]  ⁷ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[1:21]  ⁷ 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]  ⁸ 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.”

[5:34]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[10:2]  ¹³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to 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, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:41]  ¹⁶ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁷ sn Ate and drank. See Luke 24:35-49.

[20:28]  ¹⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁰ tn Grk “in which.”

[20:28]  ²¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²³ tn Or “acquired.”

[20:28]  ²⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[4:10]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”