Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹  for prayer, ²  at three o’clock in the afternoon. ³ 

Acts 3:3

3:3 When he saw Peter and John about to go into the temple courts, ⁴  he asked them for money. ⁵ 

Acts 5:29

5:29 But Peter and the apostles replied, ⁶  “We must obey ⁷  God rather than people. ⁸ 

Acts 9:32

Peter Heals Aeneas

9:32 Now ⁹  as Peter was traveling around from place to place, ¹⁰  he also came down to the saints who lived in Lydda. ¹¹ 

Acts 10:5

10:5 Now ¹²  send men to Joppa ¹³  and summon a man named Simon, ¹⁴  who is called Peter.

Acts 10:19

10:19 While Peter was still thinking seriously about ¹⁵  the vision, the Spirit said to him, “Look! Three men are looking for you.

Acts 10:26

10:26 But Peter helped him up, ¹⁶  saying, “Stand up. I too am a mere mortal.” ¹⁷ 

Acts 10:34

10:34 Then Peter started speaking: ¹⁸  “I now truly understand that God does not show favoritism in dealing with people, ¹⁹ 

Acts 12:18

12:18 At daybreak ²⁰  there was great consternation ²¹  among the soldiers over what had become of Peter.

[3:1]  ¹ tn Grk “hour.”

[3:1]  ² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:3]  ⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ⁵ tn Grk “alms.” See the note on the word “money” in the previous verse.

[5:29]  ⁷ tn Grk “apostles answered and said.”

[5:29]  ⁸ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:32]  ¹⁰ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:32]  ¹¹ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ¹² sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[10:5]  ¹³ tn Grk “And now.” 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.

[10:5]  ¹⁴ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ¹⁵ tn Grk “a certain Simon.”

[10:19]  ¹⁶ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:26]  ¹⁹ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ²⁰ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:34]  ²² tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²³ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[12:18]  ²⁵ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ²⁶ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.