Acts 11:14

11:14 who will speak a message ¹  to you by which you and your entire household will be saved.’

Acts 16:31

16:31 They replied, ²  “Believe ³  in the Lord Jesus ⁴  and you will be saved, you and your household.”

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁵  that God has made this Jesus whom you crucified ⁶  both Lord ⁷  and Christ.” ⁸ 

Acts 7:42

7:42 But God turned away from them and gave them over ⁹  to worship the host ¹⁰  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹¹  forty years in the wilderness, was it, ¹²  house of Israel?

Acts 16:15

16:15 After she and her household were baptized, she urged us, ¹³  “If ¹⁴  you consider me to be a believer in the Lord, ¹⁵  come and stay in my house.” And she persuaded ¹⁶  us.

[11:14]  ¹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[16:31]  ² tn Grk “said.”

[16:31]  ³ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ⁴ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[2:36]  ³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁴ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁵ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁶ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[7:42]  ⁴ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁵ tn Or “stars.”

[7:42]  ⁶ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[16:15]  ⁵ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁶ 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]  ⁷ 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]  ⁸ 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.”