Acts 7:48

7:48 Yet the Most High ¹  does not live in houses made by human hands, ²  as the prophet says,

Acts 13:35

13:35 Therefore he also says in another psalm, ³  ‘You will not permit your Holy One ⁴  to experience ⁵  decay.’ ⁶ 

Acts 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁷ 

for he is at my right hand so that I will not be shaken.

Acts 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁸  at my right hand

Acts 8:34

8:34 Then the eunuch said ⁹  to Philip, “Please tell me, ¹⁰  who is the prophet saying this about – himself or someone else?” ¹¹ 

Acts 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ¹² 

Acts 12:8

12:8 The angel said to him, “Fasten your belt ¹³  and put on your sandals.” Peter ¹⁴  did so. Then the angel ¹⁵  said to him, “Put on your cloak ¹⁶  and follow me.”

Acts 15:17

15:17 so that the rest of humanity ¹⁷  may seek the Lord,

namely, ¹⁸  all the Gentiles ¹⁹  I have called to be my own,’ ²⁰  says the Lord, ²¹  who makes these things

Acts 21:37

21:37 As Paul was about to be brought into the barracks, ²²  he said ²³  to the commanding officer, ²⁴  “May I say ²⁵  something to you?” The officer ²⁶  replied, ²⁷  “Do you know Greek? ²⁸ 

Acts 2:17

2:17 ‘And in the last days ²⁹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ³⁰ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Acts 21:11

21:11 He came ³¹  to us, took ³²  Paul’s belt, ³³  tied ³⁴  his own hands and feet with it, ³⁵  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ³⁶  to the Gentiles.’”

[7:48]  ¹ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ² sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[13:35]  ³ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ⁴ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ⁵ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ⁶ sn A quotation from Ps 16:10.

[2:25]  ⁵ tn Or “always before me.”

[2:34]  ⁷ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[8:34]  ⁹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ¹⁰ tn Grk “I beg you,” “I ask you.”

[8:34]  ¹¹ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[7:49]  ¹¹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[12:8]  ¹³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁶ tn Or “outer garment.”

[15:17]  ¹⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹⁶ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ¹⁸ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[21:37]  ¹⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ¹⁸ tn Grk “says” (a historical present).

[21:37]  ¹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ²⁰ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ²¹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ²² tn Grk “said.”

[21:37]  ²³ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[2:17]  ¹⁹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ²⁰ tn Grk “on all flesh.”

[21:11]  ²¹ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²² tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²³ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ²⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ²⁶ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).