Acts 2:27

2:27 because you will not leave my soul in Hades, ¹ 

nor permit your Holy One to experience ²  decay.

Acts 9:14

9:14 and here he has authority from the chief priests to imprison ³  all who call on your name!” ⁴ 

Acts 11:14

11:14 who will speak a message ⁵  to you by which you and your entire household will be saved.’

Acts 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ⁶  And the man ⁷  leaped up and began walking. ⁸ 

Acts 16:31

16:31 They replied, ⁹  “Believe ¹⁰  in the Lord Jesus ¹¹  and you will be saved, you and your household.”

Acts 17:32

17:32 Now when they heard about ¹²  the resurrection from the dead, some began to scoff, ¹³  but others said, “We will hear you again about this.”

Acts 22:16

22:16 And now what are you waiting for? ¹⁴  Get up, ¹⁵  be baptized, and have your sins washed away, ¹⁶  calling on his name.’ ¹⁷ 

Acts 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁸  I consider myself fortunate that I am about to make my defense before you today,

[2:27]  ¹ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ² tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[9:14]  ³ tn Grk “to bind.”

[9:14]  ⁴ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[11:14]  ⁵ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[14:10]  ⁷ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁹ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[16:31]  ⁹ tn Grk “said.”

[16:31]  ¹⁰ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹¹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[17:32]  ¹¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ¹² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[22:16]  ¹³ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹⁴ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁵ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁶ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[26:2]  ¹⁵ sn See the note on King Agrippa in 25:13.