Acts 2:17

2:17 ‘And in the last days ¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Acts 5:21

5:21 When they heard this, they entered the temple courts ³  at daybreak and began teaching. ⁴ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁵  – that is, the whole high council ⁶  of the Israelites ⁷  – and sent to the jail to have the apostles ⁸  brought before them. ⁹ 

Acts 9:39

9:39 So Peter got up and went with them, and ¹⁰  when he arrived ¹¹  they brought him to the upper room. All ¹²  the widows stood beside him, crying and showing him ¹³  the tunics ¹⁴  and other clothing ¹⁵  Dorcas used to make ¹⁶  while she was with them.

Acts 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ¹⁷  just like you! We are proclaiming the good news to you, so that you should turn ¹⁸  from these worthless ¹⁹  things to the living God, who made the heaven, the earth, ²⁰  the sea, and everything that is in them.

Acts 21:28

21:28 shouting, “Men of Israel, ²¹  help! This is the man who teaches everyone everywhere against our people, our law, ²²  and this sanctuary! ²³  Furthermore ²⁴  he has brought Greeks into the inner courts of the temple ²⁵  and made this holy place ritually unclean!” ²⁶ 

Acts 22:3

22:3 “I am a Jew, ²⁷  born in Tarsus in Cilicia, but brought up ²⁸  in this city, educated with strictness ²⁹  under ³⁰  Gamaliel ³¹  according to the law of our ancestors, ³²  and was ³³  zealous ³⁴  for God just as all of you are today.

Acts 25:24

25:24 Then Festus ³⁵  said, “King Agrippa, ³⁶  and all you who are present here with us, you see this man about whom the entire Jewish populace ³⁷  petitioned ³⁸  me both in Jerusalem ³⁹  and here, ⁴⁰  shouting loudly ⁴¹  that he ought not to live any longer.

[2:17]  ¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ² tn Grk “on all flesh.”

[5:21]  ³ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁴ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁵ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁶ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ⁷ tn Grk “sons of Israel.”

[5:21]  ⁸ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁹ tn The words “before them” are not in the Greek text but are implied.

[9:39]  ⁵ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁶ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁷ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁰ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹¹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[14:15]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[21:28]  ⁹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ¹⁰ sn The law refers to the law of Moses.

[21:28]  ¹¹ tn Grk “this place.”

[21:28]  ¹² tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ¹³ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ¹⁴ tn Or “and has defiled this holy place.”

[22:3]  ¹¹ tn Grk “a Jewish man.”

[22:3]  ¹² tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ¹³ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ¹⁴ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ¹⁵ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  ¹⁶ tn Or “our forefathers.”

[22:3]  ¹⁷ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹⁸ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[25:24]  ¹³ sn See the note on Porcius Festus in 24:27.

[25:24]  ¹⁴ sn See the note on King Agrippa in 25:13.

[25:24]  ¹⁵ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ¹⁶ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ¹⁸ sn Here means “here in Caesarea.”

[25:24]  ¹⁹ tn Or “screaming.”