Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Acts 3:15

3:15 You killed ³  the Originator ⁴  of life, whom God raised ⁵  from the dead. To this fact we are witnesses! ⁶ 

Acts 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁷  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Acts 5:28-30

5:28 saying, “We gave ⁸  you strict orders ⁹  not to teach in this name. ¹⁰  Look, ¹¹  you have filled Jerusalem ¹²  with your teaching, and you intend to bring this man’s blood ¹³  on us!” 5:29 But Peter and the apostles replied, ¹⁴  “We must obey ¹⁵  God rather than people. ¹⁶  5:30 The God of our forefathers ¹⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹⁸ 

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² 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.

[3:15]  ³ tn Or “You put to death.”

[3:15]  ⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[4:10]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:28]  ⁸ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁰ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹¹ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹³ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ¹⁴ tn Grk “apostles answered and said.”

[5:29]  ¹⁵ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ¹⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ¹⁷ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.