Acts 5:20

5:20 “Go and stand in the temple courts ¹  and proclaim ²  to the people all the words of this life.”

Acts 6:11

6:11 Then they secretly instigated ³  some men to say, “We have heard this man ⁴  speaking blasphemous words against Moses and God.”

Acts 11:14

11:14 who will speak a message ⁵  to you by which you and your entire household will be saved.’

Acts 13:42

13:42 As Paul and Barnabas ⁶  were going out, ⁷  the people ⁸  were urging ⁹  them to speak about these things ¹⁰  on the next Sabbath.

Acts 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹¹  were Roman citizens ¹² 

Acts 26:25

26:25 But Paul replied, ¹³  “I have not lost my mind, most excellent Festus, ¹⁴  but am speaking ¹⁵  true and rational ¹⁶  words.

Acts 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁷  and the law. ¹⁸ 

Acts 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ¹⁹  all those who heard the message. ²⁰ 

Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ²¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²²  and all you who live in Jerusalem, ²³  know this ²⁴  and listen carefully to what I say.

Acts 10:22

10:22 They said, “Cornelius the centurion, ²⁵  a righteous ²⁶  and God-fearing man, well spoken of by the whole Jewish nation, ²⁷  was directed by a holy angel to summon you to his house and to hear a message ²⁸  from you.”

[5:20]  ¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ² tn Or “speak.”

[6:11]  ³ 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]  ⁴ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[11:14]  ⁵ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[13:42]  ⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁸ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁰ tn Or “begging,” “inviting.”

[13:42]  ¹¹ tn Or “matters.”

[16:38]  ⁹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ¹⁰ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[26:25]  ¹¹ tn Grk “said.”

[26:25]  ¹² sn See the note on Porcius Festus in 24:27.

[26:25]  ¹³ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ¹⁴ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[6:13]  ¹³ sn This holy place is a reference to the temple.

[6:13]  ¹⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[10:44]  ¹⁵ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹⁶ tn Or “word.”

[2:14]  ¹⁷ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁸ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ²⁰ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[10:22]  ¹⁹ sn See the note on the word centurion in 10:1.

[10:22]  ²⁰ tn Or “just.”

[10:22]  ²¹ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ²² tn Grk “hear words.”