Acts 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹  him in everything he tells you. ² 

Acts 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ³  saying to Abraham, ‘And in your descendants ⁴  all the nations ⁵  of the earth will be blessed.’ ⁶ 

Acts 7:42

7:42 But God turned away from them and gave them over ⁷  to worship the host ⁸  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁹  forty years in the wilderness, was it, ¹⁰  house of Israel?

Acts 7:52

7:52 Which of the prophets did your ancestors ¹¹  not persecute? ¹²  They ¹³  killed those who foretold long ago the coming of the Righteous One, ¹⁴  whose betrayers and murderers you have now become! ¹⁵ 

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹⁶  Barnabas, Simeon called Niger, ¹⁷  Lucius the Cyrenian, ¹⁸  Manaen (a close friend of Herod ¹⁹  the tetrarch ²⁰  from childhood ²¹ ) and Saul.

Acts 13:15

13:15 After the reading from the law and the prophets, ²²  the leaders of the synagogue ²³  sent them a message, ²⁴  saying, “Brothers, ²⁵  if you have any message ²⁶  of exhortation ²⁷  for the people, speak it.” ²⁸ 

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁹  him, ³⁰  and they fulfilled the sayings ³¹  of the prophets that are read every Sabbath by condemning ³²  him. ³³ 

Acts 24:14

24:14 But I confess this to you, that I worship ³⁴  the God of our ancestors ³⁵  according to the Way (which they call a sect), believing everything that is according to the law ³⁶  and that is written in the prophets.

Acts 26:22

26:22 I have experienced ³⁷  help from God to this day, and so I stand testifying to both small and great, saying nothing except ³⁸  what the prophets and Moses said ³⁹  was going to happen:

Acts 28:25

28:25 So they began to leave, ⁴⁰  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁴¹  through the prophet Isaiah

[3:22]  ¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ² sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:25]  ³ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁴ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ⁵ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁶ sn A quotation from Gen 22:18.

[7:42]  ⁵ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁶ tn Or “stars.”

[7:42]  ⁷ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:52]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁹ tn Grk “And they.” 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.

[7:52]  ¹⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹¹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:1]  ⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ¹⁰ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹¹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹² sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹³ tn Or “the governor.”

[13:1]  ¹⁴ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:15]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁵ tn Or “word.”

[13:15]  ¹⁶ tn Or “encouragement.”

[13:15]  ¹⁷ tn Or “give it.”

[13:27]  ¹³ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁴ tn Grk “this one.”

[13:27]  ¹⁵ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹⁶ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁷ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:14]  ¹⁵ tn Or “serve.”

[24:14]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹⁷ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[26:22]  ¹⁷ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ¹⁸ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ¹⁹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[28:25]  ¹⁹ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁰ tn Or “forefathers”; Grk “fathers.”