Acts 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹  in the name of Jesus Christ ²  for ³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁴ 

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ⁵  but what I do have I give you. In the name ⁶  of Jesus Christ ⁷  the Nazarene, stand up and ⁸  walk!”

Acts 4:13

4:13 When they saw the boldness ⁹  of Peter and John, and discovered ¹⁰  that they were uneducated ¹¹  and ordinary ¹²  men, they were amazed and recognized these men had been with Jesus.

Acts 7:45

7:45 Our ¹³  ancestors ¹⁴  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹⁵  until the time ¹⁶  of David.

Acts 9:27

9:27 But Barnabas took ¹⁷  Saul, ¹⁸  brought ¹⁹  him to the apostles, and related to them how he had seen the Lord on the road, that ²⁰  the Lord had spoken to him, and how in Damascus he had spoken out boldly ²¹  in the name of Jesus.

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ²²  and turned ²³  and said to the spirit, “I command you in the name of Jesus Christ ²⁴  to come out of her!” And it came out of her at once. ²⁵ 

Acts 18:25

18:25 He had been instructed in ²⁶  the way of the Lord, and with great enthusiasm ²⁷  he spoke and taught accurately the facts ²⁸  about Jesus, although he knew ²⁹  only the baptism of John.

Acts 19:13

19:13 But some itinerant ³⁰  Jewish exorcists tried to invoke the name ³¹  of the Lord Jesus over those who were possessed by ³²  evil spirits, saying, “I sternly warn ³³  you by Jesus whom Paul preaches.”

Acts 19:17

19:17 This became known to all who lived in Ephesus, ³⁴  both Jews and Greeks; fear came over ³⁵  them all, and the name of the Lord Jesus was praised. ³⁶ 

Acts 20:24

20:24 But I do not consider my life ³⁷  worth anything ³⁸  to myself, so that ³⁹  I may finish my task ⁴⁰  and the ministry that I received from the Lord Jesus, to testify to the good news ⁴¹  of God’s grace.

Acts 20:35

20:35 By all these things, ⁴²  I have shown you that by working in this way we must help ⁴³  the weak, ⁴⁴  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁴⁵ 

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁴⁶  my heart? For I am ready not only to be tied up, ⁴⁷  but even to die in Jerusalem for the name of the Lord Jesus.”

[2:38]  ¹ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ³ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[3:6]  ⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[4:13]  ⁹ tn Or “courage.”

[4:13]  ¹⁰ tn Or “and found out.”

[4:13]  ¹¹ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹² tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[7:45]  ¹³ tn Grk “And.” 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.

[7:45]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁶ tn Grk “In those days.”

[9:27]  ¹⁷ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹⁸ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹⁹ tn Grk “and brought,” 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.

[9:27]  ²⁰ tn Grk “and that,” 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.

[9:27]  ²¹ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[16:18]  ²¹ 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]  ²² tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ²⁴ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[18:25]  ²⁵ tn Or “had been taught.”

[18:25]  ²⁶ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²⁷ tn Grk “the things.”

[18:25]  ²⁸ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[19:13]  ²⁹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ³⁰ tn Grk “to name the name.”

[19:13]  ³¹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ³² sn The expression I sternly warn you means “I charge you as under oath.”

[19:17]  ³³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ³⁴ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ³⁵ tn Or “exalted.”

[20:24]  ³⁷ tn Grk “soul.”

[20:24]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Or “to the gospel.”

[20:35]  ⁴¹ sn The expression By all these things means “In everything I did.”

[20:35]  ⁴² tn Or “must assist.”

[20:35]  ⁴³ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁴⁴ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[21:13]  ⁴⁵ 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]  ⁴⁶ 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.