Acts 7:21

7:21 and when he had been abandoned, ¹  Pharaoh’s daughter adopted ²  him and brought him up ³  as her own son.

Acts 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ⁴  saying, “This man is the Son of God.” ⁵ 

Acts 10:36

10:36 You know ⁶  the message ⁷  he sent to the people ⁸  of Israel, proclaiming the good news of peace ⁹  through ¹⁰  Jesus Christ ¹¹  (he is Lord ¹²  of all) –

Acts 13:33

13:33 that this promise ¹³  God has fulfilled to us, their children, by raising ¹⁴  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹⁵  today I have fathered you.’ ¹⁶ 

[7:21]  ¹ tn Or “exposed” (see v. 19).

[7:21]  ² tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ³ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[9:20]  ⁴ sn See the note on synagogue in 6:9.

[9:20]  ⁵ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[10:36]  ⁷ 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]  ⁸ tn Grk “the word.”

[10:36]  ⁹ tn Grk “to the sons.”

[10:36]  ¹⁰ 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]  ¹¹ tn Or “by.”

[10:36]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹³ 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.

[13:33]  ¹⁰ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹¹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ¹² sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹³ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”