Genesis 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Joshua 24:15

24:15 If you have no desire ⁶  to worship ⁷  the Lord, choose today whom you will worship, ⁸  whether it be the gods whom your ancestors ⁹  worshiped ¹⁰  beyond the Euphrates, ¹¹  or the gods of the Amorites in whose land you are living. But I and my family ¹²  will worship ¹³  the Lord!”

Joshua 24:2

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ¹⁴  lived beyond the Euphrates River, ¹⁵  including Terah the father of Abraham and Nahor. They worshiped ¹⁶  other gods,

Joshua 17:7-9

17:7 The border of Manasseh went ¹⁷  from Asher to Micmethath which is near ¹⁸  Shechem. It then went south toward those who live in Tappuah. 17:8 (The land of Tappuah belonged to Manasseh, but Tappuah, located on the border of Manasseh, belonged to the tribe of Ephraim.) 17:9 The border then descended southward to the Valley of Kanah. Ephraim was assigned cities there among the cities of Manasseh, ¹⁹  but the border of Manasseh was north of the valley and ended at the sea.

Joshua 19:5-7

19:5 Ziklag, Beth Marcaboth, Hazar Susah, 19:6 Beth Lebaoth, and Sharuhen – a total of thirteen cities and their towns, 19:7 Ain, Rimmon, Ether, and Ashan – a total of four cities and their towns,

Joshua 1:4-5

1:4 Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) ²⁰  and all the way to the Mediterranean Sea ²¹  in the west. ²²  1:5 No one will be able to resist you ²³  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Psalms 101:6

101:6 I will favor the honest people of the land, ²⁴ 

and allow them to live with me. ²⁵ 

Those who walk in the way of integrity will attend me. ²⁶ 

Acts 1:20-26

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²⁷  and let there be no one to live in it,’ ²⁸  and ‘Let another take his position of responsibility.’ ²⁹  1:21 Thus one of the men ³⁰  who have accompanied us during all the time the Lord Jesus associated with ³¹  us, 1:22 beginning from his baptism by John until the day he ³²  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ³³  proposed two candidates: ³⁴  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ³⁵  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ³⁶  of this service ³⁷  and apostleship from which Judas turned aside ³⁸  to go to his own place.” ³⁹  1:26 Then ⁴⁰  they cast lots for them, and the one chosen was Matthias; ⁴¹  so he was counted with the eleven apostles. ⁴² 

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴³  the former ⁴⁴  account, ⁴⁵  Theophilus, ⁴⁶  about all that Jesus began to do and teach

Acts 5:9-10

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ⁴⁷  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Acts 5:21-22

5:21 When they heard this, they entered the temple courts ⁴⁸  at daybreak and began teaching. ⁴⁹ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁵⁰  – that is, the whole high council ⁵¹  of the Israelites ⁵²  – and sent to the jail to have the apostles ⁵³  brought before them. ⁵⁴  5:22 But the officers ⁵⁵  who came for them ⁵⁶  did not find them in the prison, so they returned and reported, ⁵⁷ 

Acts 5:2

5:2 He ⁵⁸  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁵⁹  only part of it and placed it at the apostles’ feet.

Acts 2:2

2:2 Suddenly ⁶⁰  a sound ⁶¹  like a violent wind blowing ⁶²  came from heaven ⁶³  and filled the entire house where they were sitting.

Titus 1:5-9

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, ⁶⁴  the husband of one wife, ⁶⁵  with faithful children ⁶⁶  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁶⁷  must be blameless as one entrusted with God’s work, ⁶⁸  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ⁶⁹  so that he will be able to give exhortation in such healthy teaching ⁷⁰  and correct those who speak against it.

[18:19]  ¹ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ² tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[24:15]  ⁶ tn Heb “if it is bad in your eyes.”

[24:15]  ⁷ tn Or “to serve.”

[24:15]  ⁸ tn Or “will serve.”

[24:15]  ⁹ tn Heb “your fathers.”

[24:15]  ¹⁰ tn Or “served.”

[24:15]  ¹¹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹² tn Heb “house.”

[24:15]  ¹³ tn Or “will serve.”

[24:2]  ¹⁴ tn Heb “your fathers.”

[24:2]  ¹⁵ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ¹⁶ tn Or “served.”

[17:7]  ¹⁷ tn Heb “was.”

[17:7]  ¹⁸ tn Heb “in front of”; perhaps “east of.”

[17:9]  ¹⁹ tn Heb “these cities belonged to Ephraim in the midst of the cities of Manasseh.”

[1:4]  ²⁰ tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium b.c. was located, but rather to Syria, the “Hatti land” mentioned in inscriptions of the first millennium b.c. (see HALOT 1:363). The phrase is omitted in the LXX and may be a scribal addition.

[1:4]  ²¹ tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.

[1:4]  ²² tn Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”

[1:5]  ²³ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[101:6]  ²⁴ tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ²⁵ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ²⁶ tn Heb “one who walks in the way of integrity, he will minister to me.”

[1:20]  ²⁷ tn Or “uninhabited” or “empty.”

[1:20]  ²⁸ sn A quotation from Ps 69:25.

[1:20]  ²⁹ tn Or “Let another take his office.”

[1:21]  ³⁰ tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³¹ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ³² tn Here the pronoun “he” refers to Jesus.

[1:23]  ³³ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ³⁴ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ³⁵ tn Grk “And praying, they said.” 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.

[1:25]  ³⁶ tn Grk “to take the place.”

[1:25]  ³⁷ tn Or “of this ministry.”

[1:25]  ³⁸ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³⁹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁴¹ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴² tn Or “he was counted as one of the apostles along with the eleven.”

[1:1]  ⁴³ tn Or “produced,” Grk “made.”

[1:1]  ⁴⁴ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁴⁵ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ⁴⁶ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[5:10]  ⁴⁷ tn Grk “And at once.” 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.

[5:21]  ⁴⁸ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁴⁹ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁵⁰ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁵¹ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ⁵² tn Grk “sons of Israel.”

[5:21]  ⁵³ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁵⁴ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ⁵⁵ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁵⁶ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁵⁷ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:2]  ⁵⁸ tn Grk “And he.” 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.

[5:2]  ⁵⁹ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[2:2]  ⁶⁰ 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]  ⁶¹ tn Or “a noise.”

[2:2]  ⁶² 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]  ⁶³ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[1:6]  ⁶⁴ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁶⁵ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁶⁶ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁶⁷ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁶⁸ tn Grk “as God’s steward.”

[1:9]  ⁶⁹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁷⁰ tn Grk “the healthy teaching” (referring to what was just mentioned).