Acts 2:4

2:4 All ¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²  as the Spirit enabled them. ³ 

Acts 4:29

4:29 And now, Lord, pay attention to ⁴  their threats, and grant ⁵  to your servants ⁶  to speak your message ⁷  with great courage, ⁸ 

Acts 5:31-32

5:31 God exalted him ⁹  to his right hand as Leader ¹⁰  and Savior, to give repentance to Israel and forgiveness of sins. ¹¹  5:32 And we are witnesses of these events, ¹²  and so is the Holy Spirit whom God has given to those who obey ¹³  him.”

Acts 7:25

7:25 He thought his own people ¹⁴  would understand that God was delivering them ¹⁵  through him, ¹⁶  but they did not understand. ¹⁷ 

Acts 8:18-19

8:18 Now Simon, when he saw that the Spirit ¹⁸  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹⁹  too, so that everyone I place my hands on may receive the Holy Spirit.”

Acts 9:41

9:41 He gave ²⁰  her his hand and helped her get up. Then he called ²¹  the saints and widows and presented her alive.

Acts 11:18

11:18 When they heard this, ²²  they ceased their objections ²³  and praised ²⁴  God, saying, “So then, God has granted the repentance ²⁵  that leads to life even to the Gentiles.” ²⁶ 

Acts 12:23

12:23 Immediately an angel of the Lord ²⁷  struck ²⁸  Herod ²⁹  down because he did not give the glory to God, and he was eaten by worms and died. ³⁰ 

Acts 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ³¹  forty years.

Acts 13:34

13:34 But regarding the fact that he has raised Jesus ³²  from the dead, never ³³  again to be ³⁴  in a state of decay, God ³⁵  has spoken in this way: ‘I will give you ³⁶  the holy and trustworthy promises ³⁷  made to David.’ ³⁸ 

Acts 14:17

14:17 yet he did not leave himself without a witness by doing good, ³⁹  by giving you rain from heaven ⁴⁰  and fruitful seasons, satisfying you ⁴¹  with food and your hearts with joy.” ⁴² 

Acts 19:31

19:31 Even some of the provincial authorities ⁴³  who were his friends sent ⁴⁴  a message ⁴⁵  to him, urging him not to venture ⁴⁶  into the theater.

Acts 24:26

24:26 At the same time he was also hoping that Paul would give him money, ⁴⁷  and for this reason he sent for Paul ⁴⁸  as often as possible ⁴⁹  and talked ⁵⁰  with him.

[2:4]  ¹ tn Grk “And all.” 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.

[2:4]  ² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[4:29]  ⁴ tn Or “Lord, take notice of.”

[4:29]  ⁵ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁶ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁷ tn Grk “word.”

[4:29]  ⁸ tn Or “with all boldness.”

[5:31]  ⁷ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁸ tn Or “Founder” (of a movement).

[5:31]  ⁹ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ¹⁰ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹¹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[7:25]  ¹³ tn Grk “his brothers.”

[7:25]  ¹⁴ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹⁵ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹⁶ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[8:18]  ¹⁶ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹⁹ tn Or “ability”; Grk “authority.”

[9:41]  ²² tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ²³ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[11:18]  ²⁵ tn Grk “these things.”

[11:18]  ²⁶ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ²⁷ tn Or “glorified.”

[11:18]  ²⁸ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ²⁹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[12:23]  ²⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ²⁹ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ³⁰ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ³¹ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[13:21]  ³¹ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:34]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ³⁵ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ³⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³⁹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ⁴⁰ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[14:17]  ³⁷ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ³⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ³⁹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ⁴⁰ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[19:31]  ⁴⁰ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁴¹ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁴² tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁴³ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[24:26]  ⁴³ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁴⁵ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁴⁶ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.