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 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁶  it will come to nothing, ⁷ 

Acts 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁸  made him move ⁹  to this country where you now live.

Acts 7:52

7:52 Which of the prophets did your ancestors ¹⁰  not persecute? ¹¹  They ¹²  killed those who foretold long ago the coming of the Righteous One, ¹³  whose betrayers and murderers you have now become! ¹⁴ 

Acts 13:15

13:15 After the reading from the law and the prophets, ¹⁵  the leaders of the synagogue ¹⁶  sent them a message, ¹⁷  saying, “Brothers, ¹⁸  if you have any message ¹⁹  of exhortation ²⁰  for the people, speak it.” ²¹ 

Acts 13:25

13:25 But while John was completing his mission, ²²  he said repeatedly, ²³  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²⁴ 

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ²⁵  and turned ²⁶  and said to the spirit, “I command you in the name of Jesus Christ ²⁷  to come out of her!” And it came out of her at once. ²⁸ 

Acts 19:26

19:26 And you see and hear that this Paul has persuaded ²⁹  and turned away ³⁰  a large crowd, ³¹  not only in Ephesus ³²  but in practically all of the province of Asia, ³³  by saying ³⁴  that gods made by hands are not gods at all. ³⁵ 

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ³⁶  my heart? For I am ready not only to be tied up, ³⁷  but even to die in Jerusalem for the name of the Lord Jesus.”

Acts 21:20

21:20 When they heard this, they praised ³⁸  God. Then they said to him, “You see, brother, how many thousands of Jews ³⁹  there are who have believed, and they are all ardent observers ⁴⁰  of the law. ⁴¹ 

Acts 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁴²  that you have been a judge over this nation for many years, I confidently make my defense. ⁴³ 

Acts 24:21

24:21 other than ⁴⁴  this one thing ⁴⁵  I shouted out while I stood before ⁴⁶  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁴⁷ 

Acts 25:10

25:10 Paul replied, ⁴⁸  “I am standing before Caesar’s ⁴⁹  judgment seat, ⁵⁰  where I should be tried. ⁵¹  I have done nothing wrong ⁵²  to the Jews, as you also know very well. ⁵³ 

Acts 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁵⁴  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁵⁵ 

[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.

[5:38]  ⁶ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁷ tn Or “it will be put to an end.”

[7:4]  ¹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹² tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:52]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁷ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁸ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ¹⁹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²⁰ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:15]  ²¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ²² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ²³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ²⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²⁵ tn Or “word.”

[13:15]  ²⁶ tn Or “encouragement.”

[13:15]  ²⁷ tn Or “give it.”

[13:25]  ²⁶ tn Or “task.”

[13:25]  ²⁷ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²⁸ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[16:18]  ³¹ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ³² tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ³⁴ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[19:26]  ³⁶ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ³⁷ tn Or “misled.”

[19:26]  ³⁸ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ³⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁴⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁴¹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁴² tn The words “at all” are not in the Greek text but are implied.

[21:13]  ⁴¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁴² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:20]  ⁴⁶ tn Or “glorified.”

[21:20]  ⁴⁷ tn Grk “how many thousands there are among the Jews.”

[21:20]  ⁴⁸ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁴⁹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[24:10]  ⁵¹ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ⁵² sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:21]  ⁵⁶ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁵⁷ tn Grk “one utterance.”

[24:21]  ⁵⁸ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁵⁹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[25:10]  ⁶¹ tn Grk “said.”

[25:10]  ⁶² tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁶³ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  ⁶⁴ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁶⁵ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁶⁶ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[26:29]  ⁶⁶ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁶⁷ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”