Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Acts 7:41

7:41 At ³  that time ⁴  they made an idol in the form of a calf, ⁵  brought ⁶  a sacrifice to the idol, and began rejoicing ⁷  in the works of their hands. ⁸ 

Acts 8:18

8:18 Now Simon, when he saw that the Spirit ⁹  was given through the laying on of the apostles’ hands, offered them money,

Acts 9:12

9:12 and he has seen in a vision ¹⁰  a man named Ananias come in and place his hands on him so that he may see again.”

Acts 17:24-25

17:24 The God who made the world and everything in it, ¹¹  who is ¹²  Lord of heaven and earth, does not live in temples made by human hands, ¹³  17:25 nor is he served by human hands, as if he needed anything, ¹⁴  because he himself gives life and breath and everything to everyone. ¹⁵ 

Acts 19:6

19:6 and when Paul placed ¹⁶  his hands on them, the Holy Spirit came ¹⁷  upon them, and they began to speak ¹⁸  in tongues and to prophesy. ¹⁹ 

Acts 20:34

20:34 You yourselves know that these hands of mine ²⁰  provided for my needs and the needs of those who were with me.

---

¹ tn Or “you killed.”

² 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 tn Grk “And.” 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 tn Grk “In those days.”

⁵ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

⁶ tn Grk “and brought,” but 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.

⁷ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

⁸ tn Or “in what they had done.”

⁹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

¹⁰ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

¹¹ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

¹² tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

¹³ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

¹⁴ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

¹⁵ tn Grk “he himself gives to all [people] life and breath and all things.”

¹⁶ tn Or “laid.”

¹⁷ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

¹⁸ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

¹⁹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

²⁰ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.