Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²  and all you who live in Jerusalem, ³  know this ⁴  and listen carefully to what I say.

Acts 2:33

2:33 So then, exalted ⁵  to the right hand ⁶  of God, and having received ⁷  the promise of the Holy Spirit ⁸  from the Father, he has poured out ⁹  what you both see and hear.

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁰  but what I do have I give you. In the name ¹¹  of Jesus Christ ¹²  the Nazarene, stand up and ¹³  walk!”

Acts 5:4

5:4 Before it was sold, ¹⁴  did it not ¹⁵  belong to you? And when it was sold, was the money ¹⁶  not at your disposal? How have you thought up this deed in your heart? ¹⁷  You have not lied to people ¹⁸  but to God!”

Acts 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹⁹  it will come to nothing, ²⁰ 

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ²¹  and turned ²²  and said to the spirit, “I command you in the name of Jesus Christ ²³  to come out of her!” And it came out of her at once. ²⁴ 

Acts 17:23

17:23 For as I went around and observed closely your objects of worship, ²⁵  I even found an altar with this inscription: ²⁶  ‘To an unknown god.’ Therefore what you worship without knowing it, ²⁷  this I proclaim to you.

Acts 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ²⁸  that is, in Jesus.”

Acts 19:17

19:17 This became known to all who lived in Ephesus, ²⁹  both Jews and Greeks; fear came over ³⁰  them all, and the name of the Lord Jesus was praised. ³¹ 

Acts 24:14

24:14 But I confess this to you, that I worship ³²  the God of our ancestors ³³  according to the Way (which they call a sect), believing everything that is according to the law ³⁴  and that is written in the prophets.

Acts 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ³⁵  as a servant and witness ³⁶  to the things ³⁷  you have seen ³⁸  and to the things in which I will appear to you.

Acts 26:26

26:26 For the king knows about these things, and I am speaking freely ³⁹  to him, ⁴⁰  because I cannot believe ⁴¹  that any of these things has escaped his notice, ⁴²  for this was not done in a corner. ⁴³ 

[2:14]  ¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ² 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]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:33]  ⁵ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ⁶ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ⁷ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁸ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁹ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:6]  ⁹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁰ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹² tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[5:4]  ¹³ tn Grk “Remaining to you.”

[5:4]  ¹⁴ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁵ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁶ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁷ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:38]  ¹⁷ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁸ tn Or “it will be put to an end.”

[16:18]  ²¹ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ²² tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ²⁴ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:23]  ²⁵ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²⁶ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²⁷ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[19:4]  ²⁹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:17]  ³³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ³⁴ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ³⁵ tn Or “exalted.”

[24:14]  ³⁷ tn Or “serve.”

[24:14]  ³⁸ tn Or “forefathers”; Grk “fathers.”

[24:14]  ³⁹ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[26:16]  ⁴¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁴² sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁴³ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁴⁴ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:26]  ⁴⁵ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ⁴⁶ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ⁴⁷ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁴⁸ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁴⁹ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.