Deuteronomy 32:5

32:5 His people have been unfaithful ¹  to him;

they have not acted like his children ²  – this is their sin. ³ 

They are a perverse ⁴  and deceitful generation.

Jude 1:19

1:19 These people are divisive, ⁵  worldly, ⁶  devoid of the Spirit. ⁷ 

Isaiah 1:4

1:4 ⁸ The sinful nation is as good as dead, ⁹ 

the people weighed down by evil deeds.

They are offspring who do wrong,

children ¹⁰  who do wicked things.

They have abandoned the Lord,

and rejected the Holy One of Israel. ¹¹ 

They are alienated from him. ¹² 

Hosea 9:9

The Best of Times, the Worst of Times

9:9 They have sunk deep into corruption ¹³ 

as in the days of Gibeah.

He will remember their wrongdoing.

He will repay them for their sins.

Acts 20:30

20:30 Even from among your own group ¹⁴  men ¹⁵  will arise, teaching perversions of the truth ¹⁶  to draw the disciples away after them.

Acts 20:2

20:2 After he had gone through those regions ¹⁷  and spoken many words of encouragement ¹⁸  to the believers there, ¹⁹  he came to Greece, ²⁰ 

Acts 3:1-6

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ²¹  for prayer, ²²  at three o’clock in the afternoon. ²³  3:2 And a man lame ²⁴  from birth ²⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ²⁶  so he could beg for money ²⁷  from those going into the temple courts. ²⁸  3:3 When he saw Peter and John about to go into the temple courts, ²⁹  he asked them for money. ³⁰  3:4 Peter looked directly ³¹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ³²  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ³³  but what I do have I give you. In the name ³⁴  of Jesus Christ ³⁵  the Nazarene, stand up and ³⁶  walk!”

Acts 3:2

3:2 And a man lame ³⁷  from birth ³⁸  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³⁹  so he could beg for money ⁴⁰  from those going into the temple courts. ⁴¹ 

Acts 1:14-15

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴²  1:15 In those days ⁴³  Peter stood up among the believers ⁴⁴  (a gathering of about one hundred and twenty people) and said,

Acts 1:2

1:2 until the day he was taken up to heaven, ⁴⁵  after he had given orders ⁴⁶  by ⁴⁷  the Holy Spirit to the apostles he had chosen.

Acts 2:1-2

The Holy Spirit and the Day of Pentecost

2:1 Now ⁴⁸  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁴⁹  a sound ⁵⁰  like a violent wind blowing ⁵¹  came from heaven ⁵²  and filled the entire house where they were sitting.

[32:5]  ¹ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

[32:5]  ² tn Heb “(they are) not his sons.”

[32:5]  ³ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

[32:5]  ⁴ tn Heb “twisted,” “crooked.” See Ps 18:26.

[1:19]  ⁵ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁶ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁷ tn Grk “not having [the] Spirit.”

[1:4]  ⁸ sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.

[1:4]  ⁹ tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.

[1:4]  ¹⁰ tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).

[1:4]  ¹¹ sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[1:4]  ¹² tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.

[9:9]  ¹³ tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (he’miqu-shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” is a more graphic English idiom and is preferred here (cf. NAB “They have sunk to the depths of corruption”).

[20:30]  ¹⁴ tn Grk “from among yourselves.”

[20:30]  ¹⁵ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁶ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:2]  ¹⁷ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹⁸ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹⁹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²⁰ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[3:1]  ²¹ tn Grk “hour.”

[3:1]  ²² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ²³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ²⁴ tn Or “crippled.”

[3:2]  ²⁵ tn Grk “from his mother’s womb.”

[3:2]  ²⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ²⁷ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ²⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ²⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ³⁰ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ³¹ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ³² tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ³³ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ³⁴ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ³⁶ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:2]  ³⁷ tn Or “crippled.”

[3:2]  ³⁸ tn Grk “from his mother’s womb.”

[3:2]  ³⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴⁰ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁴¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[1:14]  ⁴² sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁴³ tn Grk “And in those days.” 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.

[1:15]  ⁴⁴ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:2]  ⁴⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁴⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁴⁷ tn Or “through.”

[2:1]  ⁴⁸ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ⁴⁹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁵⁰ tn Or “a noise.”

[2:2]  ⁵¹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁵² tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.