Acts 2:11

2:11 both Jews and proselytes, ¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ² 

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ³  by nailing him to a cross at the hands of Gentiles. ⁴ 

Acts 5:39

5:39 but if ⁵  it is from God, you will not be able to stop them, or you may even be found ⁶  fighting against God.” He convinced them, ⁷ 

Acts 7:46

7:46 He ⁸  found favor ⁹  with ¹⁰  God and asked that he could ¹¹  find a dwelling place ¹²  for the house ¹³  of Jacob.

Acts 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹⁴  saying, “This man is the Son of God.” ¹⁵ 

Acts 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ¹⁶  have been remembered before God. ¹⁷ 

Acts 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹⁸ 

Acts 16:32

16:32 Then ¹⁹  they spoke the word of the Lord ²⁰  to him, along with all those who were in his house.

Acts 18:21

18:21 but said farewell to ²¹  them and added, ²²  “I will come back ²³  to you again if God wills.” ²⁴  Then ²⁵  he set sail from Ephesus,

Acts 26:6

26:6 And now I stand here on trial ²⁶  because of my hope in the promise made by God to our ancestors, ²⁷ 

Acts 27:23

27:23 For last night an angel of the God to whom I belong ²⁸  and whom I serve ²⁹  came to me ³⁰ 

Acts 28:28

28:28 “Therefore be advised ³¹  that this salvation from God ³²  has been sent to the Gentiles; ³³  they ³⁴  will listen!”

Acts 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ³⁵  with complete boldness ³⁶  and without restriction. ³⁷ 

[2:11]  ¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:23]  ³ tn Or “you killed.”

[2:23]  ⁴ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[5:39]  ⁵ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ⁶ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ⁷ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[7:46]  ⁷ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ⁸ tn Or “grace.”

[7:46]  ⁹ tn Grk “before,” “in the presence of.”

[7:46]  ¹⁰ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ¹¹ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹² tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[9:20]  ⁹ sn See the note on synagogue in 6:9.

[9:20]  ¹⁰ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[10:31]  ¹¹ tn Or “your gifts to the needy.”

[10:31]  ¹² sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[13:44]  ¹³ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[16:32]  ¹⁵ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹⁶ 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 8:25; 13:44, 48, 49; 15:35, 36; 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.

[18:21]  ¹⁷ tn Or “but took leave of.”

[18:21]  ¹⁸ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁹ tn Or “will return.”

[18:21]  ²⁰ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ²¹ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[26:6]  ¹⁹ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[27:23]  ²¹ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ²² tn Or “worship.”

[27:23]  ²³ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[28:28]  ²³ tn Grk “Therefore let it be known to you.”

[28:28]  ²⁴ tn Or “of God.”

[28:28]  ²⁵ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ²⁶ tn Grk “they also.”

[28:31]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ²⁶ tn Or “openness.”

[28:31]  ²⁷ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.