Acts 2:32

2:32 This Jesus God raised up, and we are all witnesses of it.¹

Acts 5:29

5:29 But Peter and the apostles replied,² “We must obey³ God rather than people.⁴

Acts 10:40

10:40 but⁵ God raised him up on the third day and caused him to be seen,⁶

Acts 10:46

10:46 for they heard them speaking in tongues and praising⁷ God. Then Peter said,

Acts 12:22

12:22 But the crowd⁸ began to shout,⁹ “The voice of a god,¹⁰ and not of a man!”

Acts 13:37

13:37 but the one¹¹ whom God raised up did not experience¹² decay.

Acts 18:11

18:11 So he stayed there¹³ a year and six months, teaching the word of God among them.¹⁴

Acts 18:13

18:13 saying, “This man is persuading¹⁵ people to worship God in a way contrary to¹⁶ the law!”

Acts 20:21

20:21 testifying¹⁷ to both Jews and Greeks about repentance toward God and faith in our Lord Jesus.¹⁸

Acts 20:27

20:27 For I did not hold back from¹⁹ announcing²⁰ to you the whole purpose²¹ of God.

Acts 23:4

23:4 Those standing near him²² said, “Do you dare insult²³ God’s high priest?”

Acts 26:8

26:8 Why do you people²⁴ think²⁵ it is unbelievable²⁶ that²⁷ God raises the dead?

¹tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

²tn Grk “apostles answered and said.”

³sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

⁴tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

⁵tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

⁶tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

⁷tn Or “extolling,” “magnifying.”

⁸tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

⁹tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

¹⁰sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

¹¹sn The one whom God raised up refers to Jesus.

¹²tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

¹³tn The word “there” is not in the Greek text, but is implied.

¹⁴tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

¹⁵tn Or “inciting.”

¹⁶tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

¹⁷tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

¹⁸tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

¹⁹tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

²⁰tn Or “proclaiming,” “declaring.”

²¹tn Or “plan.”

²²tn The word “him” is not in the Greek text but is implied.

²³tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

²⁴tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

²⁵tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

²⁶tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

²⁷tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.