Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!”

Acts 7:42

7:42 But God turned away from them and gave them over ⁵  to worship the host ⁶  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁷  forty years in the wilderness, was it, ⁸  house of Israel?

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁹  to carry my name before Gentiles and kings and the people of Israel. ¹⁰ 

Acts 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹¹  also went with me, and we entered the man’s house.

Acts 12:8

12:8 The angel said to him, “Fasten your belt ¹²  and put on your sandals.” Peter ¹³  did so. Then the angel ¹⁴  said to him, “Put on your cloak ¹⁵  and follow me.”

Acts 13:2

13:2 While they were serving ¹⁶  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁷  for me Barnabas and Saul for the work to which I have called them.”

Acts 21:37

21:37 As Paul was about to be brought into the barracks, ¹⁸  he said ¹⁹  to the commanding officer, ²⁰  “May I say ²¹  something to you?” The officer ²²  replied, ²³  “Do you know Greek? ²⁴ 

Acts 21:39

21:39 Paul answered, ²⁵  “I am a Jew ²⁶  from Tarsus in Cilicia, a citizen of an important city. ²⁷  Please ²⁸  allow me to speak to the people.”

Acts 22:5

22:5 as both the high priest and the whole council of elders ²⁹  can testify about me. From them ³⁰  I also received ³¹  letters to the brothers in Damascus, and I was on my way ³²  to make arrests there and bring ³³  the prisoners ³⁴  to Jerusalem ³⁵  to be punished.

Acts 27:21

27:21 Since many of them had no desire to eat, ³⁶  Paul ³⁷  stood up ³⁸  among them and said, “Men, you should have listened to me ³⁹  and not put out to sea ⁴⁰  from Crete, thus avoiding ⁴¹  this damage and loss.

[3:6]  ¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[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?”

[9:15]  ⁹ tn Or “tool.”

[9:15]  ¹⁰ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[11:12]  ¹³ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:8]  ¹⁷ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁸ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁰ tn Or “outer garment.”

[13:2]  ²¹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²² tn Or “Appoint.”

[21:37]  ²⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ²⁶ tn Grk “says” (a historical present).

[21:37]  ²⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ²⁸ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ²⁹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ³⁰ tn Grk “said.”

[21:37]  ³¹ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:39]  ²⁹ tn Grk “said.”

[21:39]  ³⁰ tn Grk “a Jewish man.”

[21:39]  ³¹ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ³² tn Grk “I beg you.”

[22:5]  ³³ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ³⁴ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ³⁵ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ³⁶ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ³⁷ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ³⁸ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ³⁹ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[27:21]  ³⁷ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ³⁸ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ³⁹ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ⁴⁰ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  ⁴¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ⁴² tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.