Acts 7:59

7:59 They ¹  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 3:21

3:21 This one ²  heaven must ³  receive until the time all things are restored, ⁴  which God declared ⁵  from times long ago ⁶  through his holy prophets.

Acts 8:14

8:14 Now when the apostles in Jerusalem ⁷  heard that Samaria had accepted the word ⁸  of God, they sent ⁹  Peter and John to them.

Acts 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁰  the word of God. ¹¹ 

Acts 7:38

7:38 This is the man who was in the congregation ¹²  in the wilderness ¹³  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁴  and he ¹⁵  received living oracles ¹⁶  to give to you. ¹⁷ 

Acts 17:11

17:11 These Jews ¹⁸  were more open-minded ¹⁹  than those in Thessalonica, ²⁰  for they eagerly ²¹  received ²²  the message, examining ²³  the scriptures carefully every day ²⁴  to see if these things were so.

Acts 22:5

22:5 as both the high priest and the whole council of elders ²⁵  can testify about me. From them ²⁶  I also received ²⁷  letters to the brothers in Damascus, and I was on my way ²⁸  to make arrests there and bring ²⁹  the prisoners ³⁰  to Jerusalem ³¹  to be punished.

Acts 28:21

28:21 They replied, ³²  “We have received no letters from Judea about you, nor have any of the brothers come from there ³³  and reported or said anything bad about you.

[7:59]  ¹ 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.

[3:21]  ² tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ³ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁴ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  ⁵ tn Or “spoke.”

[3:21]  ⁶ tn Or “from all ages past.”

[8:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁴ tn Or “message.”

[8:14]  ⁵ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[11:1]  ⁴ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁵ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[7:38]  ⁵ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁶ tn Or “desert.”

[7:38]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁸ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁰ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[17:11]  ⁶ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁷ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁸ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹⁰ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ¹¹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[22:5]  ⁷ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ⁸ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ⁹ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹⁰ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ¹¹ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ¹² tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹³ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[28:21]  ⁸ tn Grk “they said to him.”

[28:21]  ⁹ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.