Acts 2:29

2:29 “Brothers, ¹  I can speak confidently ²  to you about our forefather ³  David, that he both died and was buried, and his tomb is with us to this day.

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Acts 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁸  your holy servant Jesus, whom you anointed, ⁹ 

Acts 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ¹⁰  Moses ¹¹  aside, saying, ‘Who made ¹²  you a ruler and judge over us?

Acts 11:16

11:16 And I remembered the word of the Lord, ¹³  as he used to say, ¹⁴  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁵ 

Acts 15:10

15:10 So now why are you putting God to the test ¹⁶  by placing on the neck of the disciples a yoke ¹⁷  that neither our ancestors ¹⁸  nor we have been able to bear?

Acts 17:22

17:22 So Paul stood ¹⁹  before the Areopagus and said, “Men of Athens, I see that you are very religious ²⁰  in all respects. ²¹ 

Acts 21:38

21:38 Then you’re not that Egyptian who started a rebellion ²²  and led the four thousand men of the ‘Assassins’ ²³  into the wilderness ²⁴  some time ago?” ²⁵ 

Acts 22:19

22:19 I replied, ²⁶  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ²⁷  who believed in you.

Acts 22:26

22:26 When the centurion ²⁸  heard this, ²⁹  he went to the commanding officer ³⁰  and reported it, ³¹  saying, “What are you about to do? ³²  For this man is a Roman citizen.” ³³ 

Acts 23:19-20

23:19 The commanding officer ³⁴  took him by the hand, withdrew privately, and asked, “What is it that you want ³⁵  to report to me?” 23:20 He replied, ³⁶  “The Jews have agreed to ask you to bring Paul down to the council ³⁷  tomorrow, as if they were going to inquire more thoroughly about him.

Acts 25:5

25:5 “So,” he said, “let your leaders ³⁸  go down there ³⁹  with me, and if this man has done anything wrong, ⁴⁰  they may bring charges ⁴¹  against him.”

Acts 25:9

25:9 But Festus, ⁴²  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁴³  before me there on these charges?” ⁴⁴ 

Acts 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁴⁵  I consider myself fortunate that I am about to make my defense before you today,

[2:29]  ¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ² sn Peter’s certainty is based on well-known facts.

[2:29]  ³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:36]  ⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁶ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁷ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:27]  ⁷ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁸ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:27]  ¹⁰ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹¹ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹² tn Or “appointed.”

[11:16]  ¹³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹⁴ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹⁵ sn John…Spirit. This remark repeats Acts 1:5.

[15:10]  ¹⁶ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁷ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[17:22]  ¹⁹ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ²⁰ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ²¹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[21:38]  ²² 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]  ²³ tn Grk “of the Sicarii.”

[21:38]  ²⁴ tn Or “desert.”

[21:38]  ²⁵ tn Grk “before these days.”

[22:19]  ²⁵ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ²⁶ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:26]  ²⁸ sn See the note on the word centurion in 10:1.

[22:26]  ²⁹ tn The word “this” 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.

[22:26]  ³⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ³¹ tn The word “it” 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.

[22:26]  ³² tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ³³ tn The word “citizen” is supplied here for emphasis and clarity.

[23:19]  ³¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ³² tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ³⁴ tn Grk “He said.”

[23:20]  ³⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[25:5]  ³⁷ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ³⁸ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ³⁹ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ⁴⁰ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:9]  ⁴⁰ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁴¹ tn Or “stand trial.”

[25:9]  ⁴² tn Grk “concerning these things.”

[26:2]  ⁴³ sn See the note on King Agrippa in 25:13.