Acts 2:5

2:5 Now there were devout Jews ¹  from every nation under heaven residing in Jerusalem. ² 

Acts 24:16

24:16 This is the reason ³  I do my best to always ⁴  have a clear ⁵  conscience toward God and toward people. ⁶ 

Acts 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁷ 

for he is at my right hand so that I will not be shaken.

Acts 10:2

10:2 He ⁸  was a devout, God-fearing man, ⁹  as was all his household; he did many acts of charity for the people ¹⁰  and prayed to God regularly.

Acts 17:26

17:26 From one man ¹¹  he made every nation of the human race ¹²  to inhabit the entire earth, ¹³  determining their set times ¹⁴  and the fixed limits of the places where they would live, ¹⁵ 

Acts 6:5

6:5 The ¹⁶  proposal pleased the entire group, so ¹⁷  they chose Stephen, a man full of faith and of the Holy Spirit, with ¹⁸  Philip, ¹⁹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ²⁰  from Antioch. ²¹ 

Acts 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ²²  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²³ 

[2:5]  ¹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ² tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[24:16]  ³ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁴ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁵ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁶ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[2:25]  ⁵ tn Or “always before me.”

[10:2]  ⁷ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁸ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁹ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[17:26]  ⁹ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ¹⁰ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ¹¹ tn Grk “to live over all the face of the earth.”

[17:26]  ¹² tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ¹³ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[6:5]  ¹¹ tn Grk “And the.” 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.

[6:5]  ¹² tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹³ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ¹⁴ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ¹⁵ tn Or “a proselyte.”

[6:5]  ¹⁶ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:10]  ¹³ tn Or “unscrupulousness.”

[13:10]  ¹⁴ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.