Acts 4:11

4:11 This Jesus ¹  is the stone that was rejected by you, ²  the builders, that has become the cornerstone. ³ 

Acts 6:11

6:11 Then they secretly instigated ⁴  some men to say, “We have heard this man ⁵  speaking blasphemous words against Moses and God.”

Acts 7:25

7:25 He thought his own people ⁶  would understand that God was delivering them ⁷  through him, ⁸  but they did not understand. ⁹ 

Acts 8:35

8:35 So Philip started speaking, ¹⁰  and beginning with this scripture ¹¹  proclaimed the good news about Jesus to him.

Acts 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹²  an attempt to mistreat ¹³  them and stone them, ¹⁴ 

Acts 18:28

18:28 for he refuted the Jews vigorously ¹⁵  in public debate, ¹⁶  demonstrating from the scriptures that the Christ ¹⁷  was Jesus. ¹⁸ 

Acts 26:9

26:9 Of course, ¹⁹  I myself was convinced ²⁰  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Acts 28:30

28:30 Paul ²¹  lived ²²  there two whole years in his own rented quarters ²³  and welcomed ²⁴  all who came to him,

[4:11]  ¹ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ² tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ³ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[6:11]  ⁴ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁵ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[7:25]  ⁷ tn Grk “his brothers.”

[7:25]  ⁸ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁹ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹⁰ 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.

[8:35]  ¹⁰ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹¹ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[14:5]  ¹³ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ¹⁴ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁵ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[18:28]  ¹⁶ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹⁷ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  ¹⁹ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[26:9]  ¹⁹ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²⁰ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[28:30]  ²² tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ²³ tn Or “stayed.”

[28:30]  ²⁴ tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ²⁵ tn Or “and received.”