Acts 3:9

3:9 All ¹  the people saw him walking and praising God,

Acts 13:37

13:37 but the one ²  whom God raised up did not experience ³  decay.

Acts 9:12

9:12 and he has seen in a vision ⁴  a man named Ananias come in and place his hands on him so that he may see again.”

Acts 2:31

2:31 David by foreseeing this ⁵  spoke about the resurrection of the Christ, ⁶  that he was neither abandoned to Hades, ⁷  nor did his body ⁸  experience ⁹  decay. ¹⁰ 

Acts 7:55

7:55 But Stephen, ¹¹  full ¹²  of the Holy Spirit, looked intently ¹³  toward heaven and saw the glory of God, and Jesus standing ¹⁴  at the right hand of God.

Acts 10:3

10:3 About three o’clock one afternoon ¹⁵  he saw clearly in a vision an angel of God ¹⁶  who came in ¹⁷  and said to him, “Cornelius.”

Acts 13:36

13:36 For David, after he had served ¹⁸  God’s purpose in his own generation, died, ¹⁹  was buried with his ancestors, ²⁰  and experienced ²¹  decay,

Acts 16:10

16:10 After Paul ²²  saw the vision, we attempted ²³  immediately to go over to Macedonia, ²⁴  concluding that God had called ²⁵  us to proclaim the good news to them.

Acts 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ²⁶  went on his way rejoicing. ²⁷ 

Acts 9:27

9:27 But Barnabas took ²⁸  Saul, ²⁹  brought ³⁰  him to the apostles, and related to them how he had seen the Lord on the road, that ³¹  the Lord had spoken to him, and how in Damascus he had spoken out boldly ³²  in the name of Jesus.

Acts 10:17

10:17 Now while Peter was puzzling over ³³  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ³⁴  and approached ³⁵  the gate.

Acts 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

[3:9]  ¹ tn Grk “And all.” 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.

[13:37]  ² sn The one whom God raised up refers to Jesus.

[13:37]  ³ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[9:12]  ³ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[2:31]  ⁴ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ⁶ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ⁷ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ⁸ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ⁹ sn An allusion to Ps 16:10.

[7:55]  ⁵ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁶ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁷ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁸ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[10:3]  ⁶ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁷ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁸ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[13:36]  ⁷ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁰ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[16:10]  ⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁹ tn Grk “sought.”

[16:10]  ¹⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹¹ tn Or “summoned.”

[8:39]  ⁹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁰ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:27]  ¹⁰ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹¹ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹² 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.

[9:27]  ¹³ tn Grk “and that,” 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.

[9:27]  ¹⁴ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[10:17]  ¹¹ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ¹² tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹³ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”