Acts 4:28

4:28 to do as much as your power ¹  and your plan ²  had decided beforehand ³  would happen.

Acts 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ⁴ 

Acts 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁵  went to their fellow believers ⁶  and reported everything the high priests and the elders had said to them.

Acts 9:13

9:13 But Ananias replied, ⁷  “Lord, I have heard from many people ⁸  about this man, how much harm he has done to your saints in Jerusalem,

Acts 14:27

14:27 When they arrived and gathered the church together, they reported ⁹  all the things God ¹⁰  had done with them, and that he had opened a door ¹¹  of faith for the Gentiles.

Acts 15:4

15:4 When they arrived in Jerusalem, they were received ¹²  by the church and the apostles and the elders, and they reported ¹³  all the things God had done with them. ¹⁴ 

Acts 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹⁵  him in everything he tells you. ¹⁶ 

Acts 15:12

15:12 The whole group kept quiet ¹⁷  and listened to Barnabas and Paul while they explained all the miraculous signs ¹⁸  and wonders God had done among the Gentiles through them.

Acts 9:39

9:39 So Peter got up and went with them, and ¹⁹  when he arrived ²⁰  they brought him to the upper room. All ²¹  the widows stood beside him, crying and showing him ²²  the tunics ²³  and other clothing ²⁴  Dorcas used to make ²⁵  while she was with them.

[4:28]  ¹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ² tn Or “purpose,” “will.”

[4:28]  ³ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[9:16]  ⁴ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[4:23]  ⁷ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁸ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[9:13]  ¹⁰ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹¹ tn The word “people” is not in the Greek text, but is implied.

[14:27]  ¹³ tn Or “announced.”

[14:27]  ¹⁴ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁵ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ¹⁶ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁷ tn Or “announced.”

[15:4]  ¹⁸ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[3:22]  ¹⁹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²⁰ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[15:12]  ²² tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²³ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[9:39]  ²⁵ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ²⁶ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ²⁷ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ²⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ²⁹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ³⁰ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ³¹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.