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 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁶  and teaching ⁷  the people!”

Acts 7:35

7:35 This same ⁸  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁹  God sent as both ruler and deliverer ¹⁰  through the hand of the angel ¹¹  who appeared to him in the bush.

Acts 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ¹² 

Acts 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ¹³  Lord ¹⁴  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹⁵  Lord.”

Acts 11:17

11:17 Therefore if God ¹⁶  gave them the same gift ¹⁷  as he also gave us after believing ¹⁸  in the Lord Jesus Christ, ¹⁹  who was I to hinder ²⁰  God?”

Acts 13:15

13:15 After the reading from the law and the prophets, ²¹  the leaders of the synagogue ²²  sent them a message, ²³  saying, “Brothers, ²⁴  if you have any message ²⁵  of exhortation ²⁶  for the people, speak it.” ²⁷ 

Acts 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ²⁸ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ²⁹ 

Acts 16:9

16:9 A ³⁰  vision appeared to Paul during the night: A Macedonian man was standing there ³¹  urging him, ³²  “Come over ³³  to Macedonia ³⁴  and help us!”

Acts 16:14

16:14 A ³⁵  woman named Lydia, a dealer in purple cloth ³⁶  from the city of Thyatira, ³⁷  a God-fearing woman, listened to us. ³⁸  The Lord opened her heart to respond ³⁹  to what Paul was saying.

Acts 19:35

19:35 After the city secretary ⁴⁰  quieted the crowd, he said, “Men of Ephesus, what person ⁴¹  is there who does not know that the city of the Ephesians is the keeper ⁴²  of the temple of the great Artemis ⁴³  and of her image that fell from heaven? ⁴⁴ 

Acts 20:9

20:9 A young man named Eutychus, who was sitting in the window, ⁴⁵  was sinking ⁴⁶  into a deep sleep while Paul continued to speak ⁴⁷  for a long time. Fast asleep, ⁴⁸  he fell down from the third story and was picked up dead.

Acts 25:14

25:14 While ⁴⁹  they were staying there many days, Festus ⁵⁰  explained Paul’s case to the king to get his opinion, ⁵¹  saying, “There is a man left here as a prisoner by Felix.

Acts 28:21

28:21 They replied, ⁵²  “We have received no letters from Judea about you, nor have any of the brothers come from there ⁵³  and reported or said anything bad about you.

[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.

[5:25]  ⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁷ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[7:35]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[7:49]  ¹⁶ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[9:10]  ²¹ 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.

[9:10]  ²² sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ²³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[11:17]  ²⁶ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ²⁷ sn That is, the same gift of the Holy Spirit.

[11:17]  ²⁸ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ³⁰ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[13:15]  ³¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ³² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ³³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ³⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ³⁵ tn Or “word.”

[13:15]  ³⁶ tn Or “encouragement.”

[13:15]  ³⁷ tn Or “give it.”

[13:41]  ³⁶ tn Or “and die!”

[13:41]  ³⁷ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[16:9]  ⁴¹ tn Grk “And a.” 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.

[16:9]  ⁴² tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁴³ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁴⁴ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁴⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:14]  ⁴⁶ tn Grk “And a.” 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.

[16:14]  ⁴⁷ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁴⁸ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴⁹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁵⁰ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[19:35]  ⁵¹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁵² tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁵³ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁵⁴ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁵⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[20:9]  ⁵⁶ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁵⁷ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ⁵⁸ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁵⁹ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[25:14]  ⁶¹ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ⁶² sn See the note on Porcius Festus in 24:27.

[25:14]  ⁶³ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[28:21]  ⁶⁶ tn Grk “they said to him.”

[28:21]  ⁶⁷ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.