Acts 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Acts 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ⁴ 

Acts 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁵  you, upsetting ⁶  your minds ⁷  by what they said, ⁸ 

Acts 17:22

17:22 So Paul stood ⁹  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁰  in all respects. ¹¹ 

Acts 17:28

17:28 For in him we live and move about ¹²  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹³ 

Acts 18:15

18:15 but since it concerns points of disagreement ¹⁴  about words and names and your own law, settle ¹⁵  it yourselves. I will not be ¹⁶  a judge of these things!”

Acts 24:22

24:22 Then Felix, ¹⁷  who understood the facts ¹⁸  concerning the Way ¹⁹  more accurately, ²⁰  adjourned their hearing, ²¹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ²² 

Acts 27:34

27:34 Therefore I urge you to take some food, for this is important ²³  for your survival. ²⁴  For not one of you will lose a hair from his head.”

Acts 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ²⁵ 

[3:26]  ¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[13:32]  ⁴ tn Or “to our forefathers”; Grk “the fathers.”

[15:24]  ⁷ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁸ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁹ tn Grk “souls.”

[15:24]  ¹⁰ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[17:22]  ¹⁰ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹¹ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹² tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:28]  ¹³ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁴ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[18:15]  ¹⁶ tn Or “dispute.”

[18:15]  ¹⁷ tn Grk “see to it” (an idiom).

[18:15]  ¹⁸ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[24:22]  ¹⁹ sn See the note on Antonius Felix in 23:24.

[24:22]  ²⁰ tn Grk “the things.”

[24:22]  ²¹ tn That is, concerning Christianity.

[24:22]  ²² tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²³ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ²⁴ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[27:34]  ²² tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ²³ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[28:20]  ²⁵ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).