James 2:6

2:6 But you have dishonored the poor! ¹  Are not the rich oppressing you and dragging you into the courts?

Matthew 21:38

21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’

Matthew 23:34-35

23:34 “For this reason I ²  am sending you prophets and wise men and experts in the law, ³  some of whom you will kill and crucify, ⁴  and some you will flog ⁵  in your synagogues ⁶  and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ⁷  whom you murdered between the temple and the altar.

Matthew 27:20

27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed.

Matthew 27:24-25

Jesus is Condemned and Mocked

27:24 When ⁸  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ⁹  27:25 In ¹⁰  reply all the people said, “Let his blood be on us and on our children!”

John 16:2-3

16:2 They will put you out of ¹¹  the synagogue, ¹²  yet a time ¹³  is coming when the one who kills you will think he is offering service to God. ¹⁴  16:3 They ¹⁵  will do these things because they have not known the Father or me. ¹⁶ 

Acts 2:22-23

2:22 “Men of Israel, ¹⁷  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁸  wonders, and miraculous signs ¹⁹  that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ²⁰  by nailing him to a cross at the hands of Gentiles. ²¹ 

Acts 3:14-15

3:14 But you rejected ²²  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²³  the Originator ²⁴  of life, whom God raised ²⁵  from the dead. To this fact we are witnesses! ²⁶ 

Acts 4:10-12

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁷  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²⁸  is the stone that was rejected by you, ²⁹  the builders, that has become the cornerstone. ³⁰  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³¹  by which we must ³²  be saved.”

Acts 7:52

7:52 Which of the prophets did your ancestors ³³  not persecute? ³⁴  They ³⁵  killed those who foretold long ago the coming of the Righteous One, ³⁶  whose betrayers and murderers you have now become! ³⁷ 

Acts 13:27-28

13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁸  him, ³⁹  and they fulfilled the sayings ⁴⁰  of the prophets that are read every Sabbath by condemning ⁴¹  him. ⁴²  13:28 Though ⁴³  they found ⁴⁴  no basis ⁴⁵  for a death sentence, ⁴⁶  they asked Pilate to have him executed.

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ⁴⁷  has already chosen ⁴⁸  you to know his will, to see ⁴⁹  the Righteous One, ⁵⁰  and to hear a command ⁵¹  from his mouth,

Acts 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁵²  that I now ⁵³  make to you.”

Acts 2:15-16

2:15 In spite of what you think, these men are not drunk, ⁵⁴  for it is only nine o’clock in the morning. ⁵⁵  2:16 But this is what was spoken about through the prophet Joel: ⁵⁶ 

[2:6]  ¹ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[23:34]  ² tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ³ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁴ sn See the note on crucified in 20:19.

[23:34]  ⁵ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ⁶ sn See the note on synagogues in 4:23.

[23:35]  ⁷ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[27:24]  ⁸ tn Here δέ (de) has not been translated.

[27:24]  ⁹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ¹⁰ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[16:2]  ¹¹ tn Or “expel you from.”

[16:2]  ¹² sn See the note on synagogue in 6:59.

[16:2]  ¹³ tn Grk “an hour.”

[16:2]  ¹⁴ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:3]  ¹⁵ tn Grk “And they.” 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.

[16:3]  ¹⁶ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[2:22]  ¹⁷ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ¹⁸ tn Or “miraculous deeds.”

[2:22]  ¹⁹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ²⁰ tn Or “you killed.”

[2:23]  ²¹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[3:14]  ²² tn Or “denied,” “disowned.”

[3:15]  ²³ tn Or “You put to death.”

[3:15]  ²⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[4:10]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²⁸ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁹ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ³⁰ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ³¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[7:52]  ³³ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁴ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ³⁵ tn Grk “And they.” 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.

[7:52]  ³⁶ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ³⁷ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:27]  ³⁸ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ³⁹ tn Grk “this one.”

[13:27]  ⁴⁰ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ⁴¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁴² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ⁴³ tn Grk “And though.” 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.

[13:28]  ⁴⁴ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁴⁵ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁴⁶ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[22:14]  ⁴⁷ tn Or “forefathers”; Grk “fathers.”

[22:14]  ⁴⁸ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁴⁹ tn Grk “and to see.” 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.

[22:14]  ⁵⁰ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁵¹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:1]  ⁵² sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁵³ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[2:15]  ⁵⁴ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁵⁵ tn Grk “only the third hour.”

[2:16]  ⁵⁶ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.