Acts 3:2

3:2 And a man lame ¹  from birth ²  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³  so he could beg for money ⁴  from those going into the temple courts. ⁵ 

Acts 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ⁶  why are you amazed at this? Why ⁷  do you stare at us as if we had made this man ⁸  walk by our own power or piety?

Acts 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ⁹  and no one said that any of his possessions was his own, but everything was held in common. ¹⁰ 

Acts 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹¹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹²  the land?

Acts 7:45

7:45 Our ¹³  ancestors ¹⁴  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹⁵  until the time ¹⁶  of David.

Acts 13:34

13:34 But regarding the fact that he has raised Jesus ¹⁷  from the dead, never ¹⁸  again to be ¹⁹  in a state of decay, God ²⁰  has spoken in this way: ‘I will give you ²¹  the holy and trustworthy promises ²²  made to David.’ ²³ 

Acts 19:19

19:19 Large numbers ²⁴  of those who had practiced magic ²⁵  collected their books ²⁶  and burned them up in the presence of everyone. ²⁷  When ²⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ²⁹ 

[3:2]  ¹ tn Or “crippled.”

[3:2]  ² tn Grk “from his mother’s womb.”

[3:2]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:12]  ⁶ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ⁷ tn Grk “or why.”

[3:12]  ⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:32]  ¹¹ tn Grk “soul.”

[4:32]  ¹² tn Grk “but all things were to them in common.”

[5:3]  ¹⁶ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁷ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[7:45]  ²¹ tn Grk “And.” 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.

[7:45]  ²² tn Or “forefathers”; Grk “fathers.”

[7:45]  ²³ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²⁴ tn Grk “In those days.”

[13:34]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²⁷ 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]  ²⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³¹ 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]  ³² 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.

[19:19]  ³¹ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ³² tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ³³ tn Or “scrolls.”

[19:19]  ³⁴ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ³⁵ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ³⁶ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).