Acts 4:2

4:2 angry ¹  because they were teaching the people and announcing ²  in Jesus the resurrection of the dead.

Acts 4:18

4:18 And they called them in and ordered ³  them not to speak or teach at all in the name ⁴  of Jesus.

Acts 7:59

7:59 They ⁵  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 8:16

8:16 (For the Spirit ⁶  had not yet come upon ⁷  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁸ 

Acts 10:36

10:36 You know ⁹  the message ¹⁰  he sent to the people ¹¹  of Israel, proclaiming the good news of peace ¹²  through ¹³  Jesus Christ ¹⁴  (he is Lord ¹⁵  of all) –

Acts 10:48

10:48 So he gave orders to have them baptized ¹⁶  in the name of Jesus Christ. ¹⁷  Then they asked him to stay for several days.

Acts 15:26

15:26 who ¹⁸  have risked their lives ¹⁹  for the name of our Lord Jesus Christ. ²⁰ 

Acts 26:9

26:9 Of course, ²¹  I myself was convinced ²²  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Acts 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²³  with complete boldness ²⁴  and without restriction. ²⁵ 

[4:2]  ¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ² tn Or “proclaiming.”

[4:18]  ³ tn Or “commanded.”

[4:18]  ⁴ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[7:59]  ⁵ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[8:16]  ⁷ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁸ tn Or “fallen on.”

[8:16]  ⁹ sn This is a parenthetical note by the author.

[10:36]  ⁹ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁰ tn Grk “the word.”

[10:36]  ¹¹ tn Grk “to the sons.”

[10:36]  ¹² sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹³ tn Or “by.”

[10:36]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁵ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:48]  ¹¹ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[15:26]  ¹³ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁴ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:9]  ¹⁵ 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]  ¹⁶ 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.”

[28:31]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹⁸ tn Or “openness.”

[28:31]  ¹⁹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.