Isaiah 62:8-9

62:8 The Lord swears an oath by his right hand,

by his strong arm: ¹ 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

62:9 But those who harvest the grain ²  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ³ 

in the courts of my holy sanctuary.”

Zechariah 9:15-17

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ⁴  full like the sacrificial basin or like the corners of the altar. ⁵  9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! ⁶  Grain will make the young men flourish and new wine the young women.

Acts 2:11-13

2:11 both Jews and proselytes, ⁷  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁸  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁹  saying, “They are drunk on new wine!” ¹⁰ 

Acts 2:46-47

2:46 Every day ¹¹  they continued to gather together by common consent in the temple courts, ¹²  breaking bread from ¹³  house to house, sharing their food with glad ¹⁴  and humble hearts, ¹⁵  2:47 praising God and having the good will ¹⁶  of all the people. And the Lord was adding to their number every day ¹⁷  those who were being saved.

Acts 4:31-32

4:31 When ¹⁸  they had prayed, the place where they were assembled together was shaken, ¹⁹  and they were all filled with the Holy Spirit and began to speak ²⁰  the word of God ²¹  courageously. ²² 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ²³  and no one said that any of his possessions was his own, but everything was held in common. ²⁴ 

Acts 16:30-34

16:30 Then he brought them outside ²⁵  and asked, “Sirs, what must ²⁶  I do to be saved?” 16:31 They replied, ²⁷  “Believe ²⁸  in the Lord Jesus ²⁹  and you will be saved, you and your household.” 16:32 Then ³⁰  they spoke the word of the Lord ³¹  to him, along with all those who were in his house. 16:33 At ³²  that hour of the night he took them ³³  and washed their wounds; ³⁴  then ³⁵  he and all his family ³⁶  were baptized right away. ³⁷  16:34 The jailer ³⁸  brought them into his house and set food ³⁹  before them, and he rejoiced greatly ⁴⁰  that he had come to believe ⁴¹  in God, together with his entire household. ⁴² 

[62:8]  ¹ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[62:9]  ² tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ³ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[9:15]  ⁴ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ⁵ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[9:17]  ⁶ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[2:11]  ⁷ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁸ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁹ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ¹⁰ tn Grk “They are full of new wine!”

[2:46]  ¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ¹⁶ tn Or “the favor.”

[2:47]  ¹⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[4:31]  ¹⁸ tn Grk “And when.” 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.

[4:31]  ¹⁹ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²⁰ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ²¹ tn Or “speak God’s message.”

[4:31]  ²² tn Or “with boldness.”

[4:32]  ²³ tn Grk “soul.”

[4:32]  ²⁴ tn Grk “but all things were to them in common.”

[16:30]  ²⁵ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ²⁶ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ²⁷ tn Grk “said.”

[16:31]  ²⁸ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ²⁹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ³⁰ tn Grk “And they.” 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.

[16:32]  ³¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ³² tn Grk “And at.” 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.

[16:33]  ³³ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ³⁴ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ³⁶ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ³⁷ tn Or “immediately.”

[16:34]  ³⁸ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ³⁹ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁴⁰ tn Or “he was overjoyed.”

[16:34]  ⁴¹ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁴² tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.