My brothers translates the expression “men brothers.” Since in this phrase the word “men” is used in a general sense and does not exclude women, it is best left untranslated (see also fellow Jews, literally “men Jews,” 2.14; men of Israel, literally “men Israelites,” 2.22; and brothers, literally “men brothers,” 2.29).

An expression such as my brothers may cause considerable difficulty in languages in which a term for “brother” is not generalized. In these instances one can often generalize a term for “relative, kinsman,” or “companion.” This must, of course, be a term which can include women.

The scripture refers to a passage or a text of Scripture rather than to the entire Old Testament.

Had to (literally “it was necessary” or “it had to be”) is used here, as in many other passages of the New Testament, to denote something necessary in the purpose of God. The tense of the verb indicates that this necessity had already been accomplished at the time that Peter speaks, that is, it was brought about by the actions of Judas.

In order to specify that the scripture consisted of some passages of the Old Testament, one can often use a term such as “holy writings” or “writings of God” without, of course, implying that God himself actually wrote the documents.

Come true (see also New English Bible and Phillips) is rendered by most translations as “be fulfilled.” The root idea of the verb is that of filling something, but it is here used in the extended sense of “give full meaning to” or “make come true.” The primary meanings of the Scripture passages to which Peter has reference (see v. 20 below) are to be found in their original Old Testament setting. But because the character and actions of Judas are similar to those reflected in these passages from the Psalms, Peter can say that these Scriptures apply to Judas. This is quite typical of the manner in which the first Christians interpreted the Old Testament; they read it in light of the things which had taken place in connection with the life and ministry of Jesus.

What is really difficult about this verse is the association of ideas in an order which is not easy to communicate in other languages. At the same time, one should attempt to preserve the focus of concern, namely, the fact that Scriptures had to come true. This can often be done by introducing first a general statement, to be followed by an explanation which provides the remaining data in a more extended form. For example, the first clause can be rendered as “what is written in the holy Scriptures had to happen” or “it was necessary that the words in the Scriptures should prove to be true.” Then one can refer to the contents of the rest of the verse in such a manner as to preserve as much as possible of the historical order, for example, “The Holy Spirit caused David to speak about Judas. He told ahead of time what Judas would do, this Judas who guided the men who came to arrest Jesus.”

The secondary agent, that is, speaking through David, is often best reproduced as a causative statement, for example, “caused David to speak.”

Predicted is merely “said in advance what was going to happen” or “what Judas would do.”

A term for guide is normally quite easy, for example, “man who showed the way to” or “person who guided the men to Jesus.”

Arrested refers to a rather formal procedure, relatively well-known in most societies. But if there is no definite expression for “arrest,” one can always use “tied him up and led him away.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

The statement which introduces the direct discourse should indicate clearly that David is speaking about Jesus. In some languages the proper name must be introduced. I saw is translated by some translations “I foresaw”; but it is best to take the form of the verb in the sense of “to see (in front of oneself)” rather than “to see beforehand.”

The term for Lord must, of course, be the regular expression used in speaking of Jesus as Lord, for this is the contextual setting of this New Testament usage.

There is a problem in some languages in the shift of figurative usage in before me and by my right side, for people argue that he cannot be in two places at the same time. However, since by my right side refers primarily to a position taken by one who wishes to help and sustain another, it is entirely appropriate that this be rendered as “with me.” This makes it possible to preserve the sense of location without introducing seemingly contradictory expressions.

The clause so that I will not be troubled may be shifted into the active form as “so that people will not trouble me” or “so that people will not be able to trouble me” (some languages require the indication of potentiality in such a result clause projected into the future).

In most languages one can speak of an organ such as the heart (though the equivalent may be “liver,” “kidneys,” or “stomach”) as being “glad.” In fact, there may be a regular idiom for such an emotion, for example, “my heart is warm,” “my heart dances,” or “my heart is cool”; but in some languages only a “person can be glad in his heart.” Under such circumstances, the translation needs to be appropriately adapted.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

The introductory clause as the man held on to Peter and John forms an excellent transition from the preceding paragraph, since it introduces all the principal participants and shows the continuing relation between the lame man, Peter, and John.

Though the Greek text introduces the concept of amazement by an adjective at the end of verse 11, it may be more satisfactory to change the order, as has been done in the Good News Translation, to indicate clearly the temporal sequence and the implied cause and effect.

The phrase ran to them may in some languages be better rendered as “ran to where they were.”

Solomon’s Porch was a type of roofed colonnade or portico. It is usually conjectured that it was the colonnade that ran the length of the east side of the outer court, but identification cannot be made with certainty. It is mentioned again in 5.12 and also in John 10.23.

The expression Solomon’s Porch may require a certain degree of elaboration if it is to be fully comprehended, for example, “a porch which was known as Solomon’s” or “a porch called by the people Solomon’s Porch.”

In some relatively primitive areas there is no construction which immediately parallels this type of colonnade. One can sometimes use a more general term such as “a long shelter” or “a roofed-over shelter.” In many areas such a shelter is constructed for special festivities and therefore the name of this type of even temporary construction can probably be employed as the closest natural equivalent. If the differences are too great then some type of marginal note is necessary.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

The importance of the command for the disciples no longer to speak or to teach in the name of Jesus is that it now gives the legal basis for the further persecution recorded in the next chapter.

The contents of verse 18 are a conclusion to what has been recommended in verse 17 (hence the transitional particle so) and a transition to the following paragraph.

Inasmuch as the pronoun them in this context refers specifically to Peter and John, it is perhaps necessary to specify these individuals. Otherwise some may understand this to include the man who was healed. From the standpoint of the discourse structure, this is a somewhat awkward situation in that the lame man has been dropped from the episode without specific mention of what happened to him.

Many languages require the substance of what was told to Peter and John to be expressed in direct discourse, for example, “told them, In no way are you to speak or teach using the name of Jesus.”

Though the term name certainly figures prominently in this type of context, it may be necessary in some instances to translate as “you must under no circumstances speak or teach about Jesus.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

The phrase crowds of people is a reference primarily to the great number of people. Therefore in many languages “many people” or “very, very many people” might be used.

A term for towns must distinguish smaller communities from the large city of Jerusalem. In some contexts, therefore, a word for town will be more or less equivalent to “village.” It is the relative size, not the specific number of people, which is significant in this type of context.

The phrase bringing their sick will probably need to be translated in many languages as “carrying their sick.” The manner of bringing those with evil spirits may need to be contrasted as “and leading those who had evil spirits in them.”

In many languages evil spirits do not live in people but “control them” or “command them.” Those who had evil spirits in them literally translates “those who were being troubled by unclean spirits.” But in biblical terminology “evil spirits” and “unclean spirits” are essentially synonymous. There are, however, serious difficulties encountered in employing an adjective such as “unclean,” for this can turn out to be simply “dirty.” Quite naturally the emphasis in the Bible is on the fact that these spirits caused people to become unclean in a religious sense, that is, they defiled them, so that they could not worship God.

The passive expression they were all healed may be transformed into an active as “they all got well” or “none was any longer sick.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

In Greek the subject of the verb presented is not explicit, as the Good News Translation has made it, but obviously the entire congregation is referred to. Neither is the subject of prayed and placed their hands on them explicit in the Greek; the apostles may be the subject (as Good News Translation, New English Bible, Moffatt, Phillips), or the entire congregation may be taken as the subject. Some translations (see Revised Standard Version, Jerusalem Bible, An American Translation*) have left the text ambiguous. Although the Jerusalem Bible has left the text ambiguous, the translators have given a footnote: “possibly a gesture of the community, cf. 13.1-3; more probably (v. 3) of the apostles.”

The laying of hands was a gesture taken over by the Christian community from the Jewish community. It symbolized not only the giving of a responsibility but, what is more important, the imparting of strength and of the community’s blessing.

It may be necessary to specify where the hands were placed, in which case one may say “placed on their heads.” Notice, however, that in many instances this type of distributive meaning must be rendered with care. A plural “heads” might imply that each person had more than one head. Therefore, in some languages one must say “placed their hands upon each person’s head.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

When Moses was forty years old translates “but as a time of forty years was being filled for him.” The Good News Translation is representative of what most translators have done, though the New English Bible has “he was approaching the age of forty”; and Moffatt has “when he had completed his fortieth year” (see King James Version). The Greek phrase itself apparently means “when he was about forty years old.”

“It came upon his heart” is merely a Semitic way of saying he decided (see Jerusalem Bible, New American Bible) or “it occurred to him” (Moffatt, An American Translation*, New English Bible).

Although most translations have to visit, the Greek verb may mean “to look into the conditions of” (New English Bible).

His fellow Israelites is literally “his brothers, the sons of Israel.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

The subject of the Greek verb is not explicit; the Greek simply has “he,” the Good News Translation Stephen. The statement that Stephen was full of the Holy Spirit may imply that the Holy Spirit is, in some contexts, to be regarded as a gift for special occasions, this time enabling Stephen to look into heaven itself.

It is important in translating saw God’s glory not to imply that Stephen sees God himself; rather, what he sees is the “glory” or “majesty” of God. This is rendered in some languages as “the bright shining of God.” This expression is, of course, a reference to the Shekinah of God, often referred to in the Old Testament in relationship to the presence of God in the temple.

For the phrase at the right side of God see 2.33.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .