Acts 3:7

3:7 Then ¹  Peter ²  took hold ³  of him by the right hand and raised him up, and at once the man’s ⁴  feet and ankles were made strong. ⁵ 

Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁶  and wonders through the name of your holy servant Jesus.”

Acts 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁷  and wonders came about among the people through the hands of the apostles. By ⁸  common consent ⁹  they were all meeting together in Solomon’s Portico. ¹⁰ 

Acts 7:25

7:25 He thought his own people ¹¹  would understand that God was delivering them ¹²  through him, ¹³  but they did not understand. ¹⁴ 

Acts 7:41

7:41 At ¹⁵  that time ¹⁶  they made an idol in the form of a calf, ¹⁷  brought ¹⁸  a sacrifice to the idol, and began rejoicing ¹⁹  in the works of their hands. ²⁰ 

Acts 8:18-19

8:18 Now Simon, when he saw that the Spirit ²¹  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ²²  too, so that everyone I place my hands on may receive the Holy Spirit.”

Acts 9:41

9:41 He gave ²³  her his hand and helped her get up. Then he called ²⁴  the saints and widows and presented her alive.

Acts 13:16

13:16 So Paul stood up, ²⁵  gestured ²⁶  with his hand and said,

“Men of Israel, ²⁷  and you Gentiles who fear God, ²⁸  listen:

Acts 15:23

15:23 They sent this letter with them: ²⁹ 

From the apostles ³⁰  and elders, your brothers, ³¹  to the Gentile brothers and sisters ³²  in Antioch, ³³  Syria, ³⁴  and Cilicia, greetings!

Acts 19:6

19:6 and when Paul placed ³⁵  his hands on them, the Holy Spirit came ³⁶  upon them, and they began to speak ³⁷  in tongues and to prophesy. ³⁸ 

Acts 19:33

19:33 Some of the crowd concluded ³⁹  it was about ⁴⁰  Alexander because the Jews had pushed him to the front. ⁴¹  Alexander, gesturing ⁴²  with his hand, was wanting to make a defense ⁴³  before the public assembly. ⁴⁴ 

Acts 23:19

23:19 The commanding officer ⁴⁵  took him by the hand, withdrew privately, and asked, “What is it that you want ⁴⁶  to report to me?”

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁴⁷  said to Paul, “You have permission ⁴⁸  to speak for yourself.” Then Paul held out his hand ⁴⁹  and began his defense: ⁵⁰ 

Acts 28:3

28:3 When Paul had gathered a bundle of brushwood ⁵¹  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

[3:7]  ¹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ³ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁴ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁵ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:30]  ⁶ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹¹ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹² tn Grk “And by.” 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.

[5:12]  ¹³ tn Or “With one mind.”

[5:12]  ¹⁴ tn Or “colonnade”; Grk “stoa.”

[7:25]  ¹⁶ tn Grk “his brothers.”

[7:25]  ¹⁷ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹⁸ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹⁹ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:41]  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.

[7:41]  ²² tn Grk “In those days.”

[7:41]  ²³ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ²⁴ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ²⁵ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ²⁶ tn Or “in what they had done.”

[8:18]  ²⁶ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ³¹ tn Or “ability”; Grk “authority.”

[9:41]  ³⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ³⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[13:16]  ⁴¹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁴² tn Or “motioned.”

[13:16]  ⁴³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁴⁴ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[15:23]  ⁴⁶ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁴⁷ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁴⁸ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁴⁹ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵¹ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:6]  ⁵¹ tn Or “laid.”

[19:6]  ⁵² sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁵³ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁵⁴ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:33]  ⁵⁶ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁵⁷ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁵⁸ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁵⁹ tn Or “motioning.”

[19:33]  ⁶⁰ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁶¹ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[23:19]  ⁶¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ⁶² tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[26:1]  ⁶⁶ sn See the note on King Agrippa in 25:13.

[26:1]  ⁶⁷ tn Grk “It is permitted for you.”

[26:1]  ⁶⁸ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁶⁹ tn Or “and began to speak in his own defense.”

[28:3]  ⁷¹ tn Or “sticks.”