Acts 14:7

14:7 There ¹  they continued to proclaim ²  the good news.

Acts 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Acts 5:42

5:42 And every day both in the temple courts ³  and from house to house, they did not stop teaching and proclaiming the good news ⁴  that Jesus was the Christ. ⁵ 

Acts 10:36

10:36 You know ⁶  the message ⁷  he sent to the people ⁸  of Israel, proclaiming the good news of peace ⁹  through ¹⁰  Jesus Christ ¹¹  (he is Lord ¹²  of all) –

Acts 14:21

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ¹³  to Iconium, ¹⁴  and to Antioch. ¹⁵ 

Acts 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁶  and the name of Jesus Christ, ¹⁷  they began to be baptized, ¹⁸  both men and women.

Acts 8:25

8:25 So after Peter and John ¹⁹  had solemnly testified ²⁰  and spoken the word of the Lord, ²¹  they started back to Jerusalem, proclaiming ²²  the good news to many Samaritan villages ²³  as they went. ²⁴ 

Acts 8:35

8:35 So Philip started speaking, ²⁵  and beginning with this scripture ²⁶  proclaimed the good news about Jesus to him.

Acts 8:40

8:40 Philip, however, found himself ²⁷  at Azotus, ²⁸  and as he passed through the area, ²⁹  he proclaimed the good news ³⁰  to all the towns ³¹  until he came to Caesarea. ³² 

Acts 11:20

11:20 But there were some men from Cyprus ³³  and Cyrene ³⁴  among them who came ³⁵  to Antioch ³⁶  and began to speak to the Greeks ³⁷  too, proclaiming the good news of the Lord Jesus.

Acts 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ³⁸ 

Acts 15:35

15:35 But Paul and Barnabas remained in Antioch, ³⁹  teaching and proclaiming (along with many others) ⁴⁰  the word of the Lord. ⁴¹ 

Acts 16:10

16:10 After Paul ⁴²  saw the vision, we attempted ⁴³  immediately to go over to Macedonia, ⁴⁴  concluding that God had called ⁴⁵  us to proclaim the good news to them.

Acts 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁴⁶  just like you! We are proclaiming the good news to you, so that you should turn ⁴⁷  from these worthless ⁴⁸  things to the living God, who made the heaven, the earth, ⁴⁹  the sea, and everything that is in them.

Acts 17:18

17:18 Also some of the Epicurean ⁵⁰  and Stoic ⁵¹  philosophers were conversing ⁵²  with him, and some were asking, ⁵³  “What does this foolish babbler ⁵⁴  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁵⁵  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁵⁶ 

[14:7]  ¹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[5:42]  ³ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁴ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁵ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁶ tn Grk “the word.”

[10:36]  ⁷ tn Grk “to the sons.”

[10:36]  ⁸ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁹ tn Or “by.”

[10:36]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹¹ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[14:21]  ⁷ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ⁸ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[8:12]  ⁹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹¹ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:25]  ¹¹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ¹³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ¹⁴ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹⁵ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹⁶ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:35]  ¹³ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹⁴ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:40]  ¹⁵ tn Or “appeared.”

[8:40]  ¹⁶ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ¹⁷ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ¹⁸ tn Or “he preached the gospel.”

[8:40]  ¹⁹ tn Or “cities.”

[8:40]  ²⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[11:20]  ¹⁷ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹⁸ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹⁹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ²⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ²¹ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[13:32]  ¹⁹ tn Or “to our forefathers”; Grk “the fathers.”

[15:35]  ²¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ²² sn This is a parenthetical note by the author.

[15:35]  ²³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:10]  ²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ²⁴ tn Grk “sought.”

[16:10]  ²⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ²⁶ tn Or “summoned.”

[14:15]  ²⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ²⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ²⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ²⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:18]  ²⁷ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²⁸ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²⁹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ³⁰ tn Grk “saying.”

[17:18]  ³¹ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ³² tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ³³ sn This is a parenthetical note by the author.