Acts 3:18
Context3:18 But the things God foretold 1 long ago through 2 all the prophets – that his Christ 3 would suffer – he has fulfilled in this way.
Acts 5:42
Context5:42 And every day both in the temple courts 4 and from house to house, they did not stop teaching and proclaiming the good news 5 that Jesus was the Christ. 6
Acts 10:36
Context10:36 You know 7 the message 8 he sent to the people 9 of Israel, proclaiming the good news of peace 10 through 11 Jesus Christ 12 (he is Lord 13 of all) –
Acts 10:48
Context10:48 So he gave orders to have them baptized 14 in the name of Jesus Christ. 15 Then they asked him to stay for several days.
Acts 15:26
Context15:26 who 16 have risked their lives 17 for the name of our Lord Jesus Christ. 18
Acts 18:28
Context18:28 for he refuted the Jews vigorously 19 in public debate, 20 demonstrating from the scriptures that the Christ 21 was Jesus. 22
Acts 28:31
Context28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 23 with complete boldness 24 and without restriction. 25


[3:18] 1 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 2 tn Grk “by the mouth of” (an idiom).
[3:18] 3 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[5:42] 4 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 5 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 7 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 9 tn Grk “to the sons.”
[10:36] 10 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 13 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[10:48] 10 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
[10:48] 11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
[15:26] 13 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
[15:26] 14 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
[15:26] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:28] 16 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 17 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.
[18:28] 18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).
[18:28] 19 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
[28:31] 19 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[28:31] 21 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.