Acts 3:16

3:16 And on the basis of faith in Jesus’ ¹  name, ²  his very name has made this man – whom you see and know – strong. The ³  faith that is through Jesus ⁴  has given him this complete health in the presence ⁵  of you all.

Acts 5:28

5:28 saying, “We gave ⁶  you strict orders ⁷  not to teach in this name. ⁸  Look, ⁹  you have filled Jerusalem ¹⁰  with your teaching, and you intend to bring this man’s blood ¹¹  on us!”

Acts 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹²  and incited people to follow him in revolt. ¹³  He too was killed, and all who followed him were scattered.

Acts 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹⁴  that Moses handed down to us.”

Acts 7:35

7:35 This same ¹⁵  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹⁶  God sent as both ruler and deliverer ¹⁷  through the hand of the angel ¹⁸  who appeared to him in the bush.

Acts 16:3

16:3 Paul wanted Timothy ¹⁹  to accompany him, and he took ²⁰  him and circumcised ²¹  him because of the Jews who were in those places, ²²  for they all knew that his father was Greek. ²³ 

Acts 16:17

16:17 She followed behind Paul and us and kept crying out, ²⁴  “These men are servants ²⁵  of the Most High God, who are proclaiming to you the way ²⁶  of salvation.” ²⁷ 

Acts 17:11

17:11 These Jews ²⁸  were more open-minded ²⁹  than those in Thessalonica, ³⁰  for they eagerly ³¹  received ³²  the message, examining ³³  the scriptures carefully every day ³⁴  to see if these things were so.

Acts 22:22

The Roman Commander Questions Paul

22:22 The crowd ³⁵  was listening to him until he said this. ³⁶  Then ³⁷  they raised their voices and shouted, ³⁸  “Away with this man ³⁹  from the earth! For he should not be allowed to live!” ⁴⁰ 

Acts 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁴¹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁴² 

[3:16]  ¹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ² sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ³ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵ tn Or “in full view.”

[5:28]  ⁶ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁷ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁸ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁹ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹¹ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:37]  ¹¹ tn Or “registration.”

[5:37]  ¹² tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[6:14]  ¹⁶ tn Or “practices.”

[7:35]  ²¹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ²² sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ²³ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ²⁴ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[16:3]  ²⁶ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ²⁷ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ²⁸ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ²⁹ tn Or “who lived in the area.”

[16:3]  ³⁰ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:17]  ³¹ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ³² tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ³³ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ³⁴ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[17:11]  ³⁶ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ³⁷ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³⁸ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ³⁹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁴⁰ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁴¹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[22:22]  ⁴¹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁴² tn Grk “until this word.”

[22:22]  ⁴³ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁴⁴ tn Grk “and said.”

[22:22]  ⁴⁵ tn Grk “this one.”

[22:22]  ⁴⁶ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[26:29]  ⁴⁶ 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]  ⁴⁷ 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.”