Acts 2:33

2:33 So then, exalted ¹  to the right hand ²  of God, and having received ³  the promise of the Holy Spirit ⁴  from the Father, he has poured out ⁵  what you both see and hear.

Acts 3:2

3:2 And a man lame ⁶  from birth ⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁸  so he could beg for money ⁹  from those going into the temple courts. ¹⁰ 

Acts 9:2

9:2 and requested letters from him to the synagogues ¹¹  in Damascus, so that if he found any who belonged to the Way, ¹²  either men or women, he could bring them as prisoners ¹³  to Jerusalem. ¹⁴ 

Acts 20:24

20:24 But I do not consider my life ¹⁵  worth anything ¹⁶  to myself, so that ¹⁷  I may finish my task ¹⁸  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁹  of God’s grace.

Acts 22:5

22:5 as both the high priest and the whole council of elders ²⁰  can testify about me. From them ²¹  I also received ²²  letters to the brothers in Damascus, and I was on my way ²³  to make arrests there and bring ²⁴  the prisoners ²⁵  to Jerusalem ²⁶  to be punished.

Acts 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ²⁷  from the chief priests, but I also cast my vote ²⁸  against them when they were sentenced to death. ²⁹ 

[2:33]  ¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:2]  ⁶ tn Or “crippled.”

[3:2]  ⁷ tn Grk “from his mother’s womb.”

[3:2]  ⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[9:2]  ¹¹ sn See the note on synagogue in 6:9.

[9:2]  ¹² sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹⁴ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[20:24]  ¹⁶ tn Grk “soul.”

[20:24]  ¹⁷ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁸ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁹ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ²⁰ tn Or “to the gospel.”

[22:5]  ²¹ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ²² tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ²³ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ²⁴ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ²⁵ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ²⁶ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ²⁷ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[26:10]  ²⁶ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²⁷ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ²⁸ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).