Acts 2:24

2:24 But God raised him up, ¹  having released ²  him from the pains ³  of death, because it was not possible for him to be held in its power. ⁴ 

Acts 6:2

6:2 So the twelve ⁵  called ⁶  the whole group ⁷  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁸ 

Acts 7:32

7:32 ‘I am the God of your forefathers, ⁹  the God of Abraham, Isaac, ¹⁰  and Jacob.’ ¹¹  Moses began to tremble and did not dare to look more closely. ¹² 

Acts 7:39

7:39 Our ¹³  ancestors ¹⁴  were unwilling to obey ¹⁵  him, but pushed him aside ¹⁶  and turned back to Egypt in their hearts,

Acts 12:9

12:9 Peter ¹⁷  went out ¹⁸  and followed him; ¹⁹  he did not realize that what was happening through the angel was real, ²⁰  but thought he was seeing a vision.

Acts 12:23

12:23 Immediately an angel of the Lord ²¹  struck ²²  Herod ²³  down because he did not give the glory to God, and he was eaten by worms and died. ²⁴ 

Acts 13:39

13:39 and by this one ²⁵  everyone who believes is justified ²⁶  from everything from which the law of Moses could not justify ²⁷  you. ²⁸ 

Acts 14:17

14:17 yet he did not leave himself without a witness by doing good, ²⁹  by giving you rain from heaven ³⁰  and fruitful seasons, satisfying you ³¹  with food and your hearts with joy.” ³² 

Acts 16:7

16:7 When they came to ³³  Mysia, ³⁴  they attempted to go into Bithynia, ³⁵  but the Spirit of Jesus did not allow ³⁶  them to do this, ³⁷ 

Acts 17:24

17:24 The God who made the world and everything in it, ³⁸  who is ³⁹  Lord of heaven and earth, does not live in temples made by human hands, ⁴⁰ 

Acts 17:29

17:29 So since we are God’s offspring, we should not think the deity ⁴¹  is like gold or silver or stone, an image ⁴²  made by human ⁴³  skill ⁴⁴  and imagination. ⁴⁵ 

Acts 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁴⁶ 

Acts 21:38

21:38 Then you’re not that Egyptian who started a rebellion ⁴⁷  and led the four thousand men of the ‘Assassins’ ⁴⁸  into the wilderness ⁴⁹  some time ago?” ⁵⁰ 

Acts 22:9

22:9 Those who were with me saw the light, but did not understand ⁵¹  the voice of the one who was speaking to me.

Acts 22:11

22:11 Since I could not see because of ⁵²  the brilliance ⁵³  of that light, I came to Damascus led by the hand of ⁵⁴  those who were with me.

Acts 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁵⁵  bringing many serious ⁵⁶  charges that they were not able to prove. ⁵⁷ 

Acts 27:20

27:20 When neither sun nor stars appeared for many days and a violent ⁵⁸  storm continued to batter us, ⁵⁹  we finally abandoned all hope of being saved. ⁶⁰ 

[2:24]  ¹ tn Grk “Whom God raised up.”

[2:24]  ² tn Or “having freed.”

[2:24]  ³ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁴ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[6:2]  ⁵ sn The twelve refers to the twelve apostles.

[6:2]  ⁶ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁷ tn Or “the multitude.”

[6:2]  ⁸ tn Grk “to serve tables.”

[7:32]  ⁹ tn Or “ancestors”; Grk “fathers.”

[7:32]  ¹⁰ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ¹¹ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ¹² tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:39]  ¹³ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[7:39]  ¹⁵ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ¹⁶ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[12:9]  ¹⁷ tn Grk “And going out he followed.”

[12:9]  ¹⁸ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ¹⁹ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ²⁰ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:23]  ²¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ²² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ²³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ²⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[13:39]  ²⁵ sn This one refers here to Jesus.

[13:39]  ²⁶ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ²⁷ tn Or “could not free.”

[13:39]  ²⁸ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[14:17]  ²⁹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ³⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ³¹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ³² sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[16:7]  ³³ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ³⁴ sn Mysia was a province in northwest Asia Minor.

[16:7]  ³⁵ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ³⁶ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ³⁷ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[17:24]  ³⁷ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ³⁸ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ³⁹ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:29]  ⁴¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁴² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁴³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁴⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁴⁵ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[19:32]  ⁴⁵ tn Or “had assembled.”

[21:38]  ⁴⁹ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ⁵⁰ tn Grk “of the Sicarii.”

[21:38]  ⁵¹ tn Or “desert.”

[21:38]  ⁵² tn Grk “before these days.”

[22:9]  ⁵³ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:11]  ⁵⁷ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ⁵⁸ tn Or “brightness”; Grk “glory.”

[22:11]  ⁵⁹ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[25:7]  ⁶¹ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁶² tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁶³ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[27:20]  ⁶⁵ tn Grk “no small storm” = a very great storm.

[27:20]  ⁶⁶ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ⁶⁷ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.