Acts 1:1--9:43

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ⁵  after he had given orders ⁶  by ⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁸  also, after his suffering, ⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹¹  he declared, ¹²  “Do not leave Jerusalem, ¹³  but wait there ¹⁴  for what my ¹⁵  Father promised, ¹⁶  which you heard about from me. ¹⁷  1:5 For ¹⁸  John baptized with water, but you ¹⁹  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ²⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²¹  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²²  of the earth.” 1:9 After ²³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²⁴  they were still staring into the sky while he was going, suddenly ²⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁸  from the mountain ²⁹  called the Mount of Olives ³⁰  (which is near Jerusalem, a Sabbath day’s journey ³¹  away). 1:13 When ³²  they had entered Jerusalem, ³³  they went to the upstairs room where they were staying. Peter ³⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³⁵  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁶  1:15 In those days ³⁷  Peter stood up among the believers ³⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁴¹  1:18 (Now this man Judas ⁴²  acquired a field with the reward of his unjust deed, ⁴³  and falling headfirst ⁴⁴  he burst open in the middle and all his intestines ⁴⁵  gushed out. 1:19 This ⁴⁶  became known to all who lived in Jerusalem, so that in their own language ⁴⁷  they called that field ⁴⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁹  and let there be no one to live in it,’ ⁵⁰  and ‘Let another take his position of responsibility.’ ⁵¹  1:21 Thus one of the men ⁵²  who have accompanied us during all the time the Lord Jesus associated with ⁵³  us, 1:22 beginning from his baptism by John until the day he ⁵⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁵⁵  proposed two candidates: ⁵⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁵⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁵⁸  of this service ⁵⁹  and apostleship from which Judas turned aside ⁶⁰  to go to his own place.” ⁶¹  1:26 Then ⁶²  they cast lots for them, and the one chosen was Matthias; ⁶³  so he was counted with the eleven apostles. ⁶⁴ 

The Holy Spirit and the Day of Pentecost

2:1 Now ⁶⁵  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁶⁶  a sound ⁶⁷  like a violent wind blowing ⁶⁸  came from heaven ⁶⁹  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁷⁰  appeared to them and came to rest on each one of them. 2:4 All ⁷¹  of them were filled with the Holy Spirit, and they began to speak in other languages ⁷²  as the Spirit enabled them. ⁷³ 

2:5 Now there were devout Jews ⁷⁴  from every nation under heaven residing in Jerusalem. ⁷⁵  2:6 When this sound ⁷⁶  occurred, a crowd gathered and was in confusion, ⁷⁷  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁷⁸  “Aren’t ⁷⁹  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁸⁰  in our own native language? ⁸¹  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁸²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁸³  and visitors from Rome, ⁸⁴  2:11 both Jews and proselytes, ⁸⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁸⁶  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁸⁷  saying, “They are drunk on new wine!” ⁸⁸ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁸⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ⁹⁰  and all you who live in Jerusalem, ⁹¹  know this ⁹²  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁹³  for it is only nine o’clock in the morning. ⁹⁴  2:16 But this is what was spoken about through the prophet Joel: ⁹⁵ 

2:17 ‘And in the last days ⁹⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁹⁷ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ⁹⁸  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁹⁹ 

2:19 And I will perform wonders in the sky ¹⁰⁰  above

and miraculous signs ¹⁰¹  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ¹⁰²  day of the Lord comes.

2:21 And then ¹⁰³  everyone who calls on the name of the Lord will be saved.’ ¹⁰⁴ 

2:22 “Men of Israel, ¹⁰⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁰⁶  wonders, and miraculous signs ¹⁰⁷  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 ¹⁰⁸  by nailing him to a cross at the hands of Gentiles. ¹⁰⁹  2:24 But God raised him up, ¹¹⁰  having released ¹¹¹  him from the pains ¹¹²  of death, because it was not possible for him to be held in its power. ¹¹³  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹¹⁴ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ¹¹⁵  also will live in hope,

2:27 because you will not leave my soul in Hades, ¹¹⁶ 

nor permit your Holy One to experience ¹¹⁷  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ¹¹⁸ 

2:29 “Brothers, ¹¹⁹  I can speak confidently ¹²⁰  to you about our forefather ¹²¹  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ¹²²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹²³  on his throne, ¹²⁴  2:31 David by foreseeing this ¹²⁵  spoke about the resurrection of the Christ, ¹²⁶  that he was neither abandoned to Hades, ¹²⁷  nor did his body ¹²⁸  experience ¹²⁹  decay. ¹³⁰  2:32 This Jesus God raised up, and we are all witnesses of it. ¹³¹  2:33 So then, exalted ¹³²  to the right hand ¹³³  of God, and having received ¹³⁴  the promise of the Holy Spirit ¹³⁵  from the Father, he has poured out ¹³⁶  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ¹³⁷  at my right hand

2:35 until I make your enemies a footstool ¹³⁸  for your feet.”’ ¹³⁹ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁴⁰  that God has made this Jesus whom you crucified ¹⁴¹  both Lord ¹⁴²  and Christ.” ¹⁴³ 

The Response to Peter’s Address

2:37 Now when they heard this, ¹⁴⁴  they were acutely distressed ¹⁴⁵  and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized ¹⁴⁶  in the name of Jesus Christ ¹⁴⁷  for ¹⁴⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁴⁹  2:39 For the promise ¹⁵⁰  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified ¹⁵¹  and exhorted them saying, “Save yourselves from this perverse ¹⁵²  generation!” 2:41 So those who accepted ¹⁵³  his message ¹⁵⁴  were baptized, and that day about three thousand people ¹⁵⁵  were added. ¹⁵⁶ 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹⁵⁷  to the breaking of bread and to prayer. ¹⁵⁸  2:43 Reverential awe ¹⁵⁹  came over everyone, ¹⁶⁰  and many wonders and miraculous signs ¹⁶¹  came about by the apostles. 2:44 All who believed were together and held ¹⁶²  everything in common, 2:45 and they began selling ¹⁶³  their property ¹⁶⁴  and possessions and distributing the proceeds ¹⁶⁵  to everyone, as anyone had need. 2:46 Every day ¹⁶⁶  they continued to gather together by common consent in the temple courts, ¹⁶⁷  breaking bread from ¹⁶⁸  house to house, sharing their food with glad ¹⁶⁹  and humble hearts, ¹⁷⁰  2:47 praising God and having the good will ¹⁷¹  of all the people. And the Lord was adding to their number every day ¹⁷²  those who were being saved.

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁷³  for prayer, ¹⁷⁴  at three o’clock in the afternoon. ¹⁷⁵  3:2 And a man lame ¹⁷⁶  from birth ¹⁷⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁷⁸  so he could beg for money ¹⁷⁹  from those going into the temple courts. ¹⁸⁰  3:3 When he saw Peter and John about to go into the temple courts, ¹⁸¹  he asked them for money. ¹⁸²  3:4 Peter looked directly ¹⁸³  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹⁸⁴  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁸⁵  but what I do have I give you. In the name ¹⁸⁶  of Jesus Christ ¹⁸⁷  the Nazarene, stand up and ¹⁸⁸  walk!” 3:7 Then ¹⁸⁹  Peter ¹⁹⁰  took hold ¹⁹¹  of him by the right hand and raised him up, and at once the man’s ¹⁹²  feet and ankles were made strong. ¹⁹³  3:8 He ¹⁹⁴  jumped up, ¹⁹⁵  stood and began walking around, and he entered the temple courts ¹⁹⁶  with them, walking and leaping and praising God. 3:9 All ¹⁹⁷  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ¹⁹⁸  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁹⁹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ²⁰⁰  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²⁰¹  called Solomon’s Portico. ²⁰²  3:12 When Peter saw this, he declared to the people, “Men of Israel, ²⁰³  why are you amazed at this? Why ²⁰⁴  do you stare at us as if we had made this man ²⁰⁵  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ²⁰⁶  the God of our forefathers, ²⁰⁷  has glorified ²⁰⁸  his servant ²⁰⁹  Jesus, whom you handed over and rejected ²¹⁰  in the presence of Pilate after he had decided ²¹¹  to release him. 3:14 But you rejected ²¹²  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²¹³  the Originator ²¹⁴  of life, whom God raised ²¹⁵  from the dead. To this fact we are witnesses! ²¹⁶  3:16 And on the basis of faith in Jesus’ ²¹⁷  name, ²¹⁸  his very name has made this man – whom you see and know – strong. The ²¹⁹  faith that is through Jesus ²²⁰  has given him this complete health in the presence ²²¹  of you all. 3:17 And now, brothers, I know you acted in ignorance, ²²²  as your rulers did too. 3:18 But the things God foretold ²²³  long ago through ²²⁴  all the prophets – that his Christ ²²⁵  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ²²⁶  may come from the presence of the Lord, ²²⁷  and so that he may send the Messiah ²²⁸  appointed ²²⁹  for you – that is, Jesus. 3:21 This one ²³⁰  heaven must ²³¹  receive until the time all things are restored, ²³²  which God declared ²³³  from times long ago ²³⁴  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²³⁵  him in everything he tells you. ²³⁶  3:23 Every person ²³⁷  who does not obey that prophet will be destroyed and thus removed ²³⁸  from the people.’ ²³⁹  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²⁴⁰  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ²⁴¹  saying to Abraham, ‘And in your descendants ²⁴²  all the nations ²⁴³  of the earth will be blessed.’ ²⁴⁴  3:26 God raised up ²⁴⁵  his servant and sent him first to you, to bless you by turning ²⁴⁶  each one of you from your iniquities.” ²⁴⁷ 

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁴⁸  were speaking to the people, the priests and the commander ²⁴⁹  of the temple guard ²⁵⁰  and the Sadducees ²⁵¹  came up ²⁵²  to them, 4:2 angry ²⁵³  because they were teaching the people and announcing ²⁵⁴  in Jesus the resurrection of the dead. 4:3 So ²⁵⁵  they seized ²⁵⁶  them and put them in jail ²⁵⁷  until the next day (for it was already evening). 4:4 But many of those who had listened to ²⁵⁸  the message ²⁵⁹  believed, and the number of the men ²⁶⁰  came to about five thousand.

4:5 On the next day, ²⁶¹  their rulers, elders, and experts in the law ²⁶²  came together ²⁶³  in Jerusalem. ²⁶⁴  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁶⁵  4:7 After ²⁶⁶  making Peter and John ²⁶⁷  stand in their midst, they began to inquire, “By what power or by what name ²⁶⁸  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ²⁶⁹  replied, ²⁷⁰  “Rulers of the people and elders, ²⁷¹  4:9 if ²⁷²  we are being examined ²⁷³  today for a good deed ²⁷⁴  done to a sick man – by what means this man was healed ²⁷⁵  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁷⁶  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²⁷⁷  is the stone that was rejected by you, ²⁷⁸  the builders, that has become the cornerstone. ²⁷⁹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁸⁰  by which we must ²⁸¹  be saved.”

4:13 When they saw the boldness ²⁸²  of Peter and John, and discovered ²⁸³  that they were uneducated ²⁸⁴  and ordinary ²⁸⁵  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ²⁸⁶  4:15 But when they had ordered them to go outside the council, ²⁸⁷  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ²⁸⁸  to all who live in Jerusalem that a notable miraculous sign ²⁸⁹  has come about through them, ²⁹⁰  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²⁹¹  to anyone in this name.” 4:18 And they called them in and ordered ²⁹²  them not to speak or teach at all in the name ²⁹³  of Jesus. 4:19 But Peter and John replied, ²⁹⁴  “Whether it is right before God to obey ²⁹⁵  you rather than God, you decide, 4:20 for it is impossible ²⁹⁶  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ²⁹⁷  God for what had happened. 4:22 For the man, on whom this miraculous sign ²⁹⁸  of healing had been performed, ²⁹⁹  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ³⁰⁰  went to their fellow believers ³⁰¹  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ³⁰²  and said, “Master of all, ³⁰³  you who made the heaven, the earth, ³⁰⁴  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ³⁰⁵  your servant David our forefather, ³⁰⁶ 

‘Why do the nations ³⁰⁷  rage, ³⁰⁸ 

and the peoples plot foolish ³⁰⁹  things?

4:26 The kings of the earth stood together, ³¹⁰ 

and the rulers assembled together,

against the Lord and against his ³¹¹  Christ.’ ³¹² 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³¹³  your holy servant Jesus, whom you anointed, ³¹⁴  4:28 to do as much as your power ³¹⁵  and your plan ³¹⁶  had decided beforehand ³¹⁷  would happen. 4:29 And now, Lord, pay attention to ³¹⁸  their threats, and grant ³¹⁹  to your servants ³²⁰  to speak your message ³²¹  with great courage, ³²²  4:30 while you extend your hand to heal, and to bring about miraculous signs ³²³  and wonders through the name of your holy servant Jesus.” 4:31 When ³²⁴  they had prayed, the place where they were assembled together was shaken, ³²⁵  and they were all filled with the Holy Spirit and began to speak ³²⁶  the word of God ³²⁷  courageously. ³²⁸ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ³²⁹  and no one said that any of his possessions was his own, but everything was held in common. ³³⁰  4:33 With ³³¹  great power the apostles were giving testimony ³³²  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ³³³  among them, because those who were owners of land or houses were selling ³³⁴  them ³³⁵  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ³³⁶  were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ³³⁷  4:37 sold ³³⁸  a field ³³⁹  that belonged to him and brought the money ³⁴⁰  and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ³⁴¹  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁴²  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ³⁴³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ³⁴⁴  the land? 5:4 Before it was sold, ³⁴⁵  did it not ³⁴⁶  belong to you? And when it was sold, was the money ³⁴⁷  not at your disposal? How have you thought up this deed in your heart? ³⁴⁸  You have not lied to people ³⁴⁹  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³⁵⁰  all who heard about it. 5:6 So the young men came, ³⁵¹  wrapped him up, ³⁵²  carried him out, and buried ³⁵³  him. 5:7 After an interval of about three hours, ³⁵⁴  his wife came in, but she did not know ³⁵⁵  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ³⁵⁶  paid this amount ³⁵⁷  for the land?” Sapphira ³⁵⁸  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ³⁵⁹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ³⁶⁰  fear gripped ³⁶¹  the whole church ³⁶²  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³⁶³  and wonders came about among the people through the hands of the apostles. By ³⁶⁴  common consent ³⁶⁵  they were all meeting together in Solomon’s Portico. ³⁶⁶  5:13 None of the rest dared to join them, ³⁶⁷  but the people held them in high honor. ³⁶⁸  5:14 More and more believers in the Lord were added to their number, ³⁶⁹  crowds of both men and women. 5:15 Thus ³⁷⁰  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ³⁷¹  also came together, bringing the sick and those troubled by unclean spirits. ³⁷²  They ³⁷³  were all ³⁷⁴  being healed.

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ³⁷⁵ ), ³⁷⁶  and they were filled with jealousy. ³⁷⁷  5:18 They ³⁷⁸  laid hands on ³⁷⁹  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ³⁸⁰  opened ³⁸¹  the doors of the prison, ³⁸²  led them out, ³⁸³  and said, 5:20 “Go and stand in the temple courts ³⁸⁴  and proclaim ³⁸⁵  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³⁸⁶  at daybreak and began teaching. ³⁸⁷ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³⁸⁸  – that is, the whole high council ³⁸⁹  of the Israelites ³⁹⁰  – and sent to the jail to have the apostles ³⁹¹  brought before them. ³⁹²  5:22 But the officers ³⁹³  who came for them ³⁹⁴  did not find them in the prison, so they returned and reported, ³⁹⁵  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ³⁹⁶  we found no one inside.” 5:24 Now when the commander ³⁹⁷  of the temple guard ³⁹⁸  and the chief priests heard this report, ³⁹⁹  they were greatly puzzled concerning it, ⁴⁰⁰  wondering what this could ⁴⁰¹  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴⁰²  and teaching ⁴⁰³  the people!” 5:26 Then the commander ⁴⁰⁴  of the temple guard ⁴⁰⁵  went with the officers ⁴⁰⁶  and brought the apostles ⁴⁰⁷  without the use of force ⁴⁰⁸  (for they were afraid of being stoned by the people). ⁴⁰⁹ 

5:27 When they had brought them, they stood them before the council, ⁴¹⁰  and the high priest questioned ⁴¹¹  them, 5:28 saying, “We gave ⁴¹²  you strict orders ⁴¹³  not to teach in this name. ⁴¹⁴  Look, ⁴¹⁵  you have filled Jerusalem ⁴¹⁶  with your teaching, and you intend to bring this man’s blood ⁴¹⁷  on us!” 5:29 But Peter and the apostles replied, ⁴¹⁸  “We must obey ⁴¹⁹  God rather than people. ⁴²⁰  5:30 The God of our forefathers ⁴²¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁴²²  5:31 God exalted him ⁴²³  to his right hand as Leader ⁴²⁴  and Savior, to give repentance to Israel and forgiveness of sins. ⁴²⁵  5:32 And we are witnesses of these events, ⁴²⁶  and so is the Holy Spirit whom God has given to those who obey ⁴²⁷  him.”

5:33 Now when they heard this, they became furious ⁴²⁸  and wanted to execute them. ⁴²⁹  5:34 But a Pharisee ⁴³⁰  whose name was Gamaliel, ⁴³¹  a teacher of the law who was respected by all the people, stood up ⁴³²  in the council ⁴³³  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁴³⁴  “Men of Israel, ⁴³⁵  pay close attention to ⁴³⁶  what you are about to do to these men. 5:36 For some time ago ⁴³⁷  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁴³⁸  was killed, and all who followed him were dispersed and nothing came of it. ⁴³⁹  5:37 After him Judas the Galilean arose in the days of the census, ⁴⁴⁰  and incited people to follow him in revolt. ⁴⁴¹  He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴⁴²  it will come to nothing, ⁴⁴³  5:39 but if ⁴⁴⁴  it is from God, you will not be able to stop them, or you may even be found ⁴⁴⁵  fighting against God.” He convinced them, ⁴⁴⁶  5:40 and they summoned the apostles and had them beaten. ⁴⁴⁷  Then ⁴⁴⁸  they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy ⁴⁴⁹  to suffer dishonor for the sake of the name. ⁴⁵⁰  5:42 And every day both in the temple courts ⁴⁵¹  and from house to house, they did not stop teaching and proclaiming the good news ⁴⁵²  that Jesus was the Christ. ⁴⁵³ 

The Appointment of the First Seven Deacons

6:1 Now in those ⁴⁵⁴  days, when the disciples were growing in number, ⁴⁵⁵  a complaint arose on the part of the Greek-speaking Jews ⁴⁵⁶  against the native Hebraic Jews, ⁴⁵⁷  because their widows ⁴⁵⁸  were being overlooked ⁴⁵⁹  in the daily distribution of food. ⁴⁶⁰  6:2 So the twelve ⁴⁶¹  called ⁴⁶²  the whole group ⁴⁶³  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁴⁶⁴  6:3 But carefully select from among you, brothers, ⁴⁶⁵  seven ⁴⁶⁶  men who are well-attested, ⁴⁶⁷  full of the Spirit and of wisdom, whom we may put in charge ⁴⁶⁸  of this necessary task. ⁴⁶⁹  6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ⁴⁷⁰  proposal pleased the entire group, so ⁴⁷¹  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁴⁷²  Philip, ⁴⁷³  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁴⁷⁴  from Antioch. ⁴⁷⁵  6:6 They stood these men before the apostles, who prayed ⁴⁷⁶  and placed ⁴⁷⁷  their hands on them. 6:7 The word of God continued to spread, ⁴⁷⁸  the number of disciples in Jerusalem ⁴⁷⁹  increased greatly, and a large group ⁴⁸⁰  of priests became obedient to the faith.

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁴⁸¹  among the people. 6:9 But some men from the Synagogue ⁴⁸²  of the Freedmen (as it was called), ⁴⁸³  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁴⁸⁴  stood up and argued with Stephen. 6:10 Yet ⁴⁸⁵  they were not able to resist ⁴⁸⁶  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ⁴⁸⁷  some men to say, “We have heard this man ⁴⁸⁸  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ⁴⁸⁹  elders, and the experts in the law; ⁴⁹⁰  then they approached Stephen, ⁴⁹¹  seized him, and brought him before the council. ⁴⁹²  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁴⁹³  and the law. ⁴⁹⁴  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁴⁹⁵  that Moses handed down to us.” 6:15 All ⁴⁹⁶  who were sitting in the council ⁴⁹⁷  looked intently at Stephen ⁴⁹⁸  and saw his face was like the face of an angel. ⁴⁹⁹ 

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁵⁰⁰  7:2 So he replied, ⁵⁰¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵⁰²  Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁵⁰³  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁵⁰⁴  made him move ⁵⁰⁵  to this country where you now live. 7:5 He ⁵⁰⁶  did not give any of it to him for an inheritance, ⁵⁰⁷  not even a foot of ground, ⁵⁰⁸  yet God ⁵⁰⁹  promised to give it to him as his possession, and to his descendants after him, ⁵¹⁰  even though Abraham ⁵¹¹  as yet had no child. 7:6 But God spoke as follows: ‘Your ⁵¹²  descendants will be foreigners ⁵¹³  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁵¹⁴  7:7 But I will punish ⁵¹⁵  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁵¹⁶  and worship ⁵¹⁷  me in this place.’ ⁵¹⁸  7:8 Then God ⁵¹⁹  gave Abraham ⁵²⁰  the covenant ⁵²¹  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁵²²  and Isaac became the father of ⁵²³  Jacob, and Jacob of the twelve patriarchs. ⁵²⁴  7:9 The ⁵²⁵  patriarchs, because they were jealous of Joseph, sold ⁵²⁶  him into Egypt. But ⁵²⁷  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵²⁸  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ⁵²⁹  Egypt and Canaan, causing ⁵³⁰  great suffering, and our ⁵³¹  ancestors ⁵³²  could not find food. 7:12 So when Jacob heard that there was grain ⁵³³  in Egypt, he sent our ancestors ⁵³⁴  there ⁵³⁵  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁵³⁶  became known to Pharaoh. 7:14 So Joseph sent a message ⁵³⁷  and invited ⁵³⁸  his father Jacob and all his relatives to come, seventy-five people ⁵³⁹  in all. 7:15 So Jacob went down to Egypt and died there, ⁵⁴⁰  along with our ancestors, ⁵⁴¹  7:16 and their bones ⁵⁴²  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁵⁴³  from the sons of Hamor in Shechem.

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁵⁴⁴  the people increased greatly in number ⁵⁴⁵  in Egypt, 7:18 until another king who did not know about ⁵⁴⁶  Joseph ruled ⁵⁴⁷  over Egypt. ⁵⁴⁸  7:19 This was the one who exploited ⁵⁴⁹  our people ⁵⁵⁰  and was cruel to our ancestors, ⁵⁵¹  forcing them to abandon ⁵⁵²  their infants so they would die. ⁵⁵³  7:20 At that time Moses was born, and he was beautiful ⁵⁵⁴  to God. For ⁵⁵⁵  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ⁵⁵⁶  Pharaoh’s daughter adopted ⁵⁵⁷  him and brought him up ⁵⁵⁸  as her own son. 7:22 So Moses was trained ⁵⁵⁹  in all the wisdom of the Egyptians and was powerful ⁵⁶⁰  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ⁵⁶¹  to visit his fellow countrymen ⁵⁶²  the Israelites. ⁵⁶³  7:24 When ⁵⁶⁴  he saw one of them being hurt unfairly, ⁵⁶⁵  Moses ⁵⁶⁶  came to his defense ⁵⁶⁷  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ⁵⁶⁸  would understand that God was delivering them ⁵⁶⁹  through him, ⁵⁷⁰  but they did not understand. ⁵⁷¹  7:26 The next day Moses ⁵⁷²  saw two men ⁵⁷³  fighting, and tried to make peace between ⁵⁷⁴  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ⁵⁷⁵  Moses ⁵⁷⁶  aside, saying, ‘Who made ⁵⁷⁷  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ⁵⁷⁸  7:29 When the man said this, ⁵⁷⁹  Moses fled and became a foreigner ⁵⁸⁰  in the land of Midian, where he became the father of two sons.

7:30 “After ⁵⁸¹  forty years had passed, an angel appeared to him in the desert ⁵⁸²  of Mount Sinai, in the flame of a burning bush. ⁵⁸³  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ⁵⁸⁴  the God of Abraham, Isaac, ⁵⁸⁵  and Jacob.’ ⁵⁸⁶  Moses began to tremble and did not dare to look more closely. ⁵⁸⁷  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁵⁸⁸  7:34 I have certainly seen the suffering ⁵⁸⁹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁵⁹⁰  Now ⁵⁹¹  come, I will send you to Egypt.’ ⁵⁹²  7:35 This same ⁵⁹³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁹⁴  God sent as both ruler and deliverer ⁵⁹⁵  through the hand of the angel ⁵⁹⁶  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ⁵⁹⁷  in the land of Egypt, ⁵⁹⁸  at ⁵⁹⁹  the Red Sea, and in the wilderness ⁶⁰⁰  for forty years. 7:37 This is the Moses who said to the Israelites, ⁶⁰¹  ‘God will raise up for you a prophet like me from among your brothers.’ ⁶⁰²  7:38 This is the man who was in the congregation ⁶⁰³  in the wilderness ⁶⁰⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁶⁰⁵  and he ⁶⁰⁶  received living oracles ⁶⁰⁷  to give to you. ⁶⁰⁸  7:39 Our ⁶⁰⁹  ancestors ⁶¹⁰  were unwilling to obey ⁶¹¹  him, but pushed him aside ⁶¹²  and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ⁶¹³  – we do not know what has happened to him!’ ⁶¹⁴  7:41 At ⁶¹⁵  that time ⁶¹⁶  they made an idol in the form of a calf, ⁶¹⁷  brought ⁶¹⁸  a sacrifice to the idol, and began rejoicing ⁶¹⁹  in the works of their hands. ⁶²⁰  7:42 But God turned away from them and gave them over ⁶²¹  to worship the host ⁶²²  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁶²³  forty years in the wilderness, was it, ⁶²⁴  house of Israel? 7:43 But you took along the tabernacle ⁶²⁵  of Moloch ⁶²⁶  and the star of the ⁶²⁷  god Rephan, ⁶²⁸  the images you made to worship, but I will deport ⁶²⁹  you beyond Babylon.’ ⁶³⁰  7:44 Our ancestors ⁶³¹  had the tabernacle ⁶³²  of testimony in the wilderness, ⁶³³  just as God ⁶³⁴  who spoke to Moses ordered him ⁶³⁵  to make it according to the design he had seen. 7:45 Our ⁶³⁶  ancestors ⁶³⁷  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁶³⁸  until the time ⁶³⁹  of David. 7:46 He ⁶⁴⁰  found favor ⁶⁴¹  with ⁶⁴²  God and asked that he could ⁶⁴³  find a dwelling place ⁶⁴⁴  for the house ⁶⁴⁵  of Jacob. 7:47 But Solomon built a house ⁶⁴⁶  for him. 7:48 Yet the Most High ⁶⁴⁷  does not live in houses made by human hands, ⁶⁴⁸  as the prophet says,

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ⁶⁴⁹ 

7:50 Did my hand ⁶⁵⁰  not make all these things?’ ⁶⁵¹ 

7:51 “You stubborn ⁶⁵²  people, with uncircumcised ⁶⁵³  hearts and ears! ⁶⁵⁴  You are always resisting the Holy Spirit, like your ancestors ⁶⁵⁵  did! 7:52 Which of the prophets did your ancestors ⁶⁵⁶  not persecute? ⁶⁵⁷  They ⁶⁵⁸  killed those who foretold long ago the coming of the Righteous One, ⁶⁵⁹  whose betrayers and murderers you have now become! ⁶⁶⁰  7:53 You ⁶⁶¹  received the law by decrees given by angels, ⁶⁶²  but you did not obey ⁶⁶³  it.” ⁶⁶⁴ 

Stephen is Killed

7:54 When they heard these things, they became furious ⁶⁶⁵  and ground their teeth ⁶⁶⁶  at him. 7:55 But Stephen, ⁶⁶⁷  full ⁶⁶⁸  of the Holy Spirit, looked intently ⁶⁶⁹  toward heaven and saw the glory of God, and Jesus standing ⁶⁷⁰  at the right hand of God. 7:56 “Look!” he said. ⁶⁷¹  “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, ⁶⁷²  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ⁶⁷³  they had driven him out of the city, they began to stone him, ⁶⁷⁴  and the witnesses laid their cloaks ⁶⁷⁵  at the feet of a young man named Saul. 7:59 They ⁶⁷⁶  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ⁶⁷⁷  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ⁶⁷⁸  When ⁶⁷⁹  he had said this, he died. ⁶⁸⁰  8:1 And Saul agreed completely with killing ⁶⁸¹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶⁸²  persecution began ⁶⁸³  against the church in Jerusalem, ⁶⁸⁴  and all ⁶⁸⁵  except the apostles were forced to scatter throughout the regions ⁶⁸⁶  of Judea and Samaria. 8:2 Some ⁶⁸⁷  devout men buried Stephen and made loud lamentation ⁶⁸⁸  over him. ⁶⁸⁹  8:3 But Saul was trying to destroy ⁶⁹⁰  the church; entering one house after another, he dragged off ⁶⁹¹  both men and women and put them in prison. ⁶⁹² 

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria ⁶⁹³  and began proclaiming ⁶⁹⁴  the Christ ⁶⁹⁵  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁶⁹⁶  as they heard and saw the miraculous signs ⁶⁹⁷  he was performing. 8:7 For unclean spirits, ⁶⁹⁸  crying with loud shrieks, were coming out of many who were possessed, ⁶⁹⁹  and many paralyzed and lame people were healed. 8:8 So there was ⁷⁰⁰  great joy ⁷⁰¹  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ⁷⁰²  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ⁷⁰³  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁷⁰⁴  8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷⁰⁵  and the name of Jesus Christ, ⁷⁰⁶  they began to be baptized, ⁷⁰⁷  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁷⁰⁸  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁷⁰⁹ 

8:14 Now when the apostles in Jerusalem ⁷¹⁰  heard that Samaria had accepted the word ⁷¹¹  of God, they sent ⁷¹²  Peter and John to them. 8:15 These two ⁷¹³  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁷¹⁴  had not yet come upon ⁷¹⁵  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁷¹⁶  8:17 Then Peter and John placed their hands on the Samaritans, ⁷¹⁷  and they received the Holy Spirit. ⁷¹⁸ 

8:18 Now Simon, when he saw that the Spirit ⁷¹⁹  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁷²⁰  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁷²¹  because you thought you could acquire ⁷²²  God’s gift with money! 8:21 You have no share or part ⁷²³  in this matter ⁷²⁴  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁷²⁵  that he may perhaps forgive you for the intent of your heart. ⁷²⁶  8:23 For I see that you are bitterly envious ⁷²⁷  and in bondage to sin.” 8:24 But Simon replied, ⁷²⁸  “You pray to the Lord for me so that nothing of what you have said may happen to ⁷²⁹  me.”

8:25 So after Peter and John ⁷³⁰  had solemnly testified ⁷³¹  and spoken the word of the Lord, ⁷³²  they started back to Jerusalem, proclaiming ⁷³³  the good news to many Samaritan villages ⁷³⁴  as they went. ⁷³⁵ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁷³⁶  said to Philip, ⁷³⁷  “Get up and go south ⁷³⁸  on the road that goes down from Jerusalem ⁷³⁹  to Gaza.” (This is a desert ⁷⁴⁰  road.) ⁷⁴¹  8:27 So ⁷⁴²  he got up ⁷⁴³  and went. There ⁷⁴⁴  he met ⁷⁴⁵  an Ethiopian eunuch, ⁷⁴⁶  a court official of Candace, ⁷⁴⁷  queen of the Ethiopians, who was in charge of all her treasury. He ⁷⁴⁸  had come to Jerusalem to worship, ⁷⁴⁹  8:28 and was returning home, sitting ⁷⁵⁰  in his chariot, reading ⁷⁵¹  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁷⁵²  to it ⁷⁵³  and heard the man ⁷⁵⁴  reading Isaiah the prophet. He ⁷⁵⁵  asked him, ⁷⁵⁶  “Do you understand what you’re reading?” 8:31 The man ⁷⁵⁷  replied, “How in the world can I, ⁷⁵⁸  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁷⁵⁹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁷⁶⁰  not open his mouth.

8:33 In humiliation ⁷⁶¹  justice was taken from him. ⁷⁶² 

Who can describe his posterity? ⁷⁶³ 

For his life was taken away ⁷⁶⁴  from the earth.” ⁷⁶⁵ 

8:34 Then the eunuch said ⁷⁶⁶  to Philip, “Please tell me, ⁷⁶⁷  who is the prophet saying this about – himself or someone else?” ⁷⁶⁸  8:35 So Philip started speaking, ⁷⁶⁹  and beginning with this scripture ⁷⁷⁰  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁷⁷¹  from being baptized?” 8:37 [[EMPTY]] ⁷⁷²  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁷⁷³  and Philip baptized ⁷⁷⁴  him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁷⁷⁵  went on his way rejoicing. ⁷⁷⁶  8:40 Philip, however, found himself ⁷⁷⁷  at Azotus, ⁷⁷⁸  and as he passed through the area, ⁷⁷⁹  he proclaimed the good news ⁷⁸⁰  to all the towns ⁷⁸¹  until he came to Caesarea. ⁷⁸² 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁷⁸³  to murder ⁷⁸⁴  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁷⁸⁵  in Damascus, so that if he found any who belonged to the Way, ⁷⁸⁶  either men or women, he could bring them as prisoners ⁷⁸⁷  to Jerusalem. ⁷⁸⁸  9:3 As he was going along, approaching ⁷⁸⁹  Damascus, suddenly a light from heaven flashed ⁷⁹⁰  around him. 9:4 He ⁷⁹¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁷⁹²  why are you persecuting me?” ⁷⁹³  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁷⁹⁴  and enter the city and you will be told ⁷⁹⁵  what you must do.” 9:7 (Now the men ⁷⁹⁶  who were traveling with him stood there speechless, ⁷⁹⁷  because they heard the voice but saw no one.) ⁷⁹⁸  9:8 So Saul got up from the ground, but although his eyes were open, ⁷⁹⁹  he could see nothing. ⁸⁰⁰  Leading him by the hand, his companions ⁸⁰¹  brought him into Damascus. 9:9 For ⁸⁰²  three days he could not see, and he neither ate nor drank anything. ⁸⁰³ 

9:10 Now there was a disciple in Damascus named Ananias. The ⁸⁰⁴  Lord ⁸⁰⁵  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁸⁰⁶  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁸⁰⁷  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁸⁰⁸  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁸⁰⁹  “Lord, I have heard from many people ⁸¹⁰  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁸¹¹  all who call on your name!” ⁸¹²  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁸¹³  to carry my name before Gentiles and kings and the people of Israel. ⁸¹⁴  9:16 For I will show him how much he must suffer for the sake of my name.” ⁸¹⁵  9:17 So Ananias departed and entered the house, placed ⁸¹⁶  his hands on Saul ⁸¹⁷  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁸¹⁸  has sent me so that you may see again and be filled with the Holy Spirit.” ⁸¹⁹  9:18 Immediately ⁸²⁰  something like scales ⁸²¹  fell from his eyes, and he could see again. He ⁸²²  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ⁸²³  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ⁸²⁴  saying, “This man is the Son of God.” ⁸²⁵  9:21 All ⁸²⁶  who heard him were amazed and were saying, “Is this not ⁸²⁷  the man who in Jerusalem was ravaging ⁸²⁸  those who call on this name, and who had come here to bring them as prisoners ⁸²⁹  to the chief priests?” 9:22 But Saul became more and more capable, ⁸³⁰  and was causing consternation ⁸³¹  among the Jews who lived in Damascus by proving ⁸³²  that Jesus ⁸³³  is the Christ. ⁸³⁴ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁸³⁵  together to kill him, 9:24 but Saul learned of their plot against him. ⁸³⁶  They were also watching ⁸³⁷  the city gates ⁸³⁸  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁸³⁹  in the wall by lowering him in a basket. ⁸⁴⁰ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁸⁴¹  he attempted to associate ⁸⁴²  with the disciples, and they were all afraid of him, because they did not believe ⁸⁴³  that he was a disciple. 9:27 But Barnabas took ⁸⁴⁴  Saul, ⁸⁴⁵  brought ⁸⁴⁶  him to the apostles, and related to them how he had seen the Lord on the road, that ⁸⁴⁷  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁸⁴⁸  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ⁸⁴⁹  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ⁸⁵⁰  with the Greek-speaking Jews, ⁸⁵¹  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁸⁵²  and sent him away to Tarsus.

9:31 Then ⁸⁵³  the church throughout Judea, Galilee, ⁸⁵⁴  and Samaria experienced ⁸⁵⁵  peace and thus was strengthened. ⁸⁵⁶  Living ⁸⁵⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁸⁵⁸  increased in numbers.

Peter Heals Aeneas

9:32 Now ⁸⁵⁹  as Peter was traveling around from place to place, ⁸⁶⁰  he also came down to the saints who lived in Lydda. ⁸⁶¹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁸⁶²  he was paralyzed. 9:34 Peter ⁸⁶³  said to him, “Aeneas, Jesus the Christ ⁸⁶⁴  heals you. Get up and make your own bed!” ⁸⁶⁵  And immediately he got up. 9:35 All ⁸⁶⁶  those who lived in Lydda ⁸⁶⁷  and Sharon ⁸⁶⁸  saw him, and they ⁸⁶⁹  turned ⁸⁷⁰  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁸⁷¹  there was a disciple named Tabitha (which in translation means ⁸⁷²  Dorcas). ⁸⁷³  She was continually doing good deeds and acts of charity. ⁸⁷⁴  9:37 At that time ⁸⁷⁵  she became sick ⁸⁷⁶  and died. When they had washed ⁸⁷⁷  her body, ⁸⁷⁸  they placed it in an upstairs room. 9:38 Because Lydda ⁸⁷⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ⁸⁸⁰  9:39 So Peter got up and went with them, and ⁸⁸¹  when he arrived ⁸⁸²  they brought him to the upper room. All ⁸⁸³  the widows stood beside him, crying and showing him ⁸⁸⁴  the tunics ⁸⁸⁵  and other clothing ⁸⁸⁶  Dorcas used to make ⁸⁸⁷  while she was with them. 9:40 But Peter sent them all outside, ⁸⁸⁸  knelt down, ⁸⁸⁹  and prayed. Turning ⁸⁹⁰  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁸⁹¹  9:41 He gave ⁸⁹²  her his hand and helped her get up. Then he called ⁸⁹³  the saints and widows and presented her alive. 9:42 This became known throughout all ⁸⁹⁴  Joppa, and many believed in the Lord. ⁸⁹⁵  9:43 So ⁸⁹⁶  Peter ⁸⁹⁷  stayed many days in Joppa with a man named ⁸⁹⁸  Simon, a tanner. ⁸⁹⁹ 

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁷ tn Or “through.”

[1:3]  ⁸ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁰ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ¹¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ¹⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ¹⁸ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ¹⁹ tn The pronoun is plural in Greek.

[1:6]  ²⁰ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²¹ tn Grk “It is not for you to know.”

[1:8]  ²² tn Or “to the ends.”

[1:9]  ²³ tn Grk “And after.” 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.

[1:10]  ²⁴ tn Grk “And as.” 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.

[1:10]  ²⁵ tn Grk “behold.”

[1:11]  ²⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ²⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:12]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³² 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.

[1:13]  ³³ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁴ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁵ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁶ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³⁷ tn Grk “And in those days.” 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.

[1:15]  ³⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁴¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁴² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁴⁵ tn Or “all his bowels.”

[1:19]  ⁴⁶ tn Grk “And this.” 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.

[1:19]  ⁴⁷ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁸ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁴⁹ tn Or “uninhabited” or “empty.”

[1:20]  ⁵⁰ sn A quotation from Ps 69:25.

[1:20]  ⁵¹ tn Or “Let another take his office.”

[1:21]  ⁵² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁵⁴ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁵⁵ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁵⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁵⁷ tn Grk “And praying, they said.” 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.

[1:25]  ⁵⁸ tn Grk “to take the place.”

[1:25]  ⁵⁹ tn Or “of this ministry.”

[1:25]  ⁶⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁶¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁶² tn 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.

[1:26]  ⁶³ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁶⁴ tn Or “he was counted as one of the apostles along with the eleven.”

[2:1]  ⁶⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ⁶⁶ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁶⁷ tn Or “a noise.”

[2:2]  ⁶⁸ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁶⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁷⁰ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁷¹ tn Grk “And all.” 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.

[2:4]  ⁷² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ⁷³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ⁷⁴ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁷⁵ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:6]  ⁷⁶ tn Or “this noise.”

[2:6]  ⁷⁷ tn Or “was bewildered.”

[2:7]  ⁷⁸ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁷⁹ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ⁸⁰ tn Grk “we hear them, each one of us.”

[2:8]  ⁸¹ tn Grk “in our own language in which we were born.”

[2:9]  ⁸² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ⁸³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁸⁴ map For location see JP4 A1.

[2:11]  ⁸⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁸⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁸⁷ 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]  ⁸⁸ tn Grk “They are full of new wine!”

[2:14]  ⁸⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁹⁰ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, 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.

[2:14]  ⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁹² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁹³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁹⁴ tn Grk “only the third hour.”

[2:16]  ⁹⁵ 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.

[2:17]  ⁹⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ⁹⁷ tn Grk “on all flesh.”

[2:18]  ⁹⁸ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ⁹⁹ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:19]  ¹⁰⁰ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ¹⁰¹ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹⁰² tn Or “and wonderful.”

[2:21]  ¹⁰³ tn Grk “And it will be that.”

[2:21]  ¹⁰⁴ sn A quotation from Joel 2:28-32.

[2:22]  ¹⁰⁵ 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]  ¹⁰⁶ tn Or “miraculous deeds.”

[2:22]  ¹⁰⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ¹⁰⁸ tn Or “you killed.”

[2:23]  ¹⁰⁹ 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.

[2:24]  ¹¹⁰ tn Grk “Whom God raised up.”

[2:24]  ¹¹¹ tn Or “having freed.”

[2:24]  ¹¹² sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹¹³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹¹⁴ tn Or “always before me.”

[2:26]  ¹¹⁵ tn Grk “my flesh.”

[2:27]  ¹¹⁶ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ¹¹⁷ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:28]  ¹¹⁸ sn A quotation from Ps 16:8-11.

[2:29]  ¹¹⁹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ¹²⁰ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹²¹ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ¹²² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹²³ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹²⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ¹²⁵ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ¹²⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ¹²⁷ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹²⁸ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹²⁹ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹³⁰ sn An allusion to Ps 16:10.

[2:32]  ¹³¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹³² tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹³³ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹³⁴ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹³⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹³⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ¹³⁷ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ¹³⁸ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹³⁹ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ¹⁴⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁴¹ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹⁴² sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁴³ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:37]  ¹⁴⁴ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ¹⁴⁵ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ¹⁴⁶ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ¹⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ¹⁴⁸ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ¹⁴⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ¹⁵⁰ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:40]  ¹⁵¹ tn Or “warned.”

[2:40]  ¹⁵² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹⁵³ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁵⁴ tn Grk “word.”

[2:41]  ¹⁵⁵ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁵⁶ tn Or “were won over.”

[2:42]  ¹⁵⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁵⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:43]  ¹⁵⁹ tn Or “Fear.”

[2:43]  ¹⁶⁰ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ¹⁶¹ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[2:44]  ¹⁶² tn Grk “had.”

[2:45]  ¹⁶³ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ¹⁶⁴ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ¹⁶⁵ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ¹⁶⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹⁶⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹⁶⁸ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ tn Or “the favor.”

[2:47]  ¹⁷² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:1]  ¹⁷³ tn Grk “hour.”

[3:1]  ¹⁷⁴ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁷⁵ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁷⁶ tn Or “crippled.”

[3:2]  ¹⁷⁷ tn Grk “from his mother’s womb.”

[3:2]  ¹⁷⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁷⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁸⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹⁸¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹⁸² tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁸³ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ¹⁸⁴ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹⁸⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁸⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁸⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁸⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ¹⁸⁹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁹⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁹¹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁹² tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁹³ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ¹⁹⁴ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ¹⁹⁵ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ¹⁹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ¹⁹⁷ tn Grk “And all.” 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.

[3:10]  ¹⁹⁸ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ¹⁹⁹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ²⁰⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²⁰¹ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²⁰² sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ²⁰³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²⁰⁴ tn Grk “or why.”

[3:12]  ²⁰⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ²⁰⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁰⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  ²⁰⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁰⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²¹⁰ tn Or “denied,” “disowned.”

[3:13]  ²¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²¹² tn Or “denied,” “disowned.”

[3:15]  ²¹³ tn Or “You put to death.”

[3:15]  ²¹⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ²¹⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²¹⁶ 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.

[3:16]  ²¹⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²¹⁸ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²¹⁹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²²¹ tn Or “in full view.”

[3:17]  ²²² sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ²²³ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²²⁴ tn Grk “by the mouth of” (an idiom).

[3:18]  ²²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  ²²⁶ tn Or “relief.”

[3:20]  ²²⁷ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²²⁸ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  ²²⁹ tn Or “designated in advance.”

[3:21]  ²³⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²³¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ²³² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  ²³³ tn Or “spoke.”

[3:21]  ²³⁴ tn Or “from all ages past.”

[3:22]  ²³⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²³⁶ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ²³⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²³⁸ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²³⁹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ²⁴⁰ tn Or “proclaimed.”

[3:25]  ²⁴¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ²⁴² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ²⁴³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁴⁴ sn A quotation from Gen 22:18.

[3:26]  ²⁴⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁴⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁴⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:1]  ²⁴⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁴⁹ tn Or “captain.”

[4:1]  ²⁵⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ²⁵¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁵² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ²⁵³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁵⁴ tn Or “proclaiming.”

[4:3]  ²⁵⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁵⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²⁵⁷ tn Or “prison,” “custody.”

[4:4]  ²⁵⁸ tn Or “had heard.”

[4:4]  ²⁵⁹ tn Or “word.”

[4:4]  ²⁶⁰ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ²⁶¹ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[4:5]  ²⁶² tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  ²⁶³ tn Or “law assembled,” “law met together.”

[4:5]  ²⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ²⁶⁵ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ²⁶⁶ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ²⁶⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²⁶⁸ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:8]  ²⁶⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ²⁷⁰ tn Grk “Spirit, said to them.”

[4:8]  ²⁷¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ²⁷² tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ²⁷³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁷⁴ tn Or “for an act of kindness.”

[4:9]  ²⁷⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ²⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²⁷⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁷⁸ 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]  ²⁷⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁸⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁸¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ²⁸² tn Or “courage.”

[4:13]  ²⁸³ tn Or “and found out.”

[4:13]  ²⁸⁴ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ²⁸⁵ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ²⁸⁶ tn Or “nothing to say in opposition.”

[4:15]  ²⁸⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ²⁸⁸ tn Or “evident.”

[4:16]  ²⁸⁹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²⁹⁰ tn Or “has been done by them.”

[4:17]  ²⁹¹ tn Or “speak no longer.”

[4:18]  ²⁹² tn Or “commanded.”

[4:18]  ²⁹³ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ²⁹⁴ tn Grk “answered and said to them.”

[4:19]  ²⁹⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ²⁹⁶ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ²⁹⁷ tn Or “glorifying.”

[4:22]  ²⁹⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ²⁹⁹ tn Or “had been done.”

[4:23]  ³⁰⁰ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ³⁰¹ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:24]  ³⁰² sn With one mind. Compare Acts 1:14.

[4:24]  ³⁰³ tn Or “Lord of all.”

[4:24]  ³⁰⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ³⁰⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ³⁰⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ³⁰⁷ tn Or “Gentiles.”

[4:25]  ³⁰⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁰⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ³¹⁰ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ³¹² sn A quotation from Ps 2:1-2.

[4:27]  ³¹³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³¹⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ³¹⁵ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³¹⁶ tn Or “purpose,” “will.”

[4:28]  ³¹⁷ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ³¹⁸ tn Or “Lord, take notice of.”

[4:29]  ³¹⁹ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ³²⁰ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ³²¹ tn Grk “word.”

[4:29]  ³²² tn Or “with all boldness.”

[4:30]  ³²³ tn The miraculous nature of these signs is implied in the context.

[4:31]  ³²⁴ 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]  ³²⁵ 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]  ³²⁶ 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]  ³²⁷ tn Or “speak God’s message.”

[4:31]  ³²⁸ tn Or “with boldness.”

[4:32]  ³²⁹ tn Grk “soul.”

[4:32]  ³³⁰ tn Grk “but all things were to them in common.”

[4:33]  ³³¹ tn Grk “And with.” 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.

[4:33]  ³³² tn Or “were witnessing.”

[4:34]  ³³³ tn Or “poor.”

[4:34]  ³³⁴ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ³³⁵ tn The word “them” 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.

[4:35]  ³³⁶ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[4:36]  ³³⁷ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[4:37]  ³³⁸ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ³³⁹ tn Or “a farm.”

[4:37]  ³⁴⁰ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:2]  ³⁴¹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ³⁴² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁴³ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ³⁴⁴ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ³⁴⁵ tn Grk “Remaining to you.”

[5:4]  ³⁴⁶ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ³⁴⁷ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ³⁴⁸ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ³⁴⁹ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ³⁵⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ³⁵¹ tn Or “arose.”

[5:6]  ³⁵² tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ³⁵³ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ³⁵⁴ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ³⁵⁵ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ³⁵⁶ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ³⁵⁷ tn Grk “so much,” “as much as this.”

[5:8]  ³⁵⁸ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ³⁵⁹ tn Grk “And at once.” 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.

[5:11]  ³⁶⁰ tn Grk “And great.” 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.

[5:11]  ³⁶¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³⁶² sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ³⁶³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ³⁶⁴ tn Grk “And by.” 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.

[5:12]  ³⁶⁵ tn Or “With one mind.”

[5:12]  ³⁶⁶ tn Or “colonnade”; Grk “stoa.”

[5:13]  ³⁶⁷ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ³⁶⁸ tn Or “the people thought very highly of them.”

[5:14]  ³⁶⁹ tn Or “More and more believers were added to the Lord.”

[5:15]  ³⁷⁰ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ³⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ³⁷² sn Unclean spirits refers to evil spirits.

[5:16]  ³⁷³ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ³⁷⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:17]  ³⁷⁵ sn See the note on Sadducees in 4:1.

[5:17]  ³⁷⁶ sn This is a parenthetical note by the author.

[5:17]  ³⁷⁷ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:18]  ³⁷⁸ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ³⁷⁹ tn Or “they arrested.”

[5:19]  ³⁸⁰ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ³⁸¹ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ³⁸² tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ³⁸³ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:20]  ³⁸⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ³⁸⁵ tn Or “speak.”

[5:21]  ³⁸⁶ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³⁸⁷ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³⁸⁸ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³⁸⁹ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ³⁹⁰ tn Grk “sons of Israel.”

[5:21]  ³⁹¹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁹² tn The words “before them” are not in the Greek text but are implied.

[5:22]  ³⁹³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ³⁹⁴ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ³⁹⁵ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ³⁹⁶ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ³⁹⁷ tn Or “captain.”

[5:24]  ³⁹⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ³⁹⁹ tn Grk “heard these words.”

[5:24]  ⁴⁰⁰ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁴⁰¹ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁴⁰² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴⁰³ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁴⁰⁴ tn Or “captain.”

[5:26]  ⁴⁰⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ⁴⁰⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁴⁰⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁴⁰⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴⁰⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁴¹⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴¹¹ tn Or “interrogated,” “asked.”

[5:28]  ⁴¹² tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁴¹³ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁴¹⁴ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴¹⁵ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁴¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁴¹⁷ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ⁴¹⁸ tn Grk “apostles answered and said.”

[5:29]  ⁴¹⁹ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁴²⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁴²¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁴²² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ⁴²³ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴²⁴ tn Or “Founder” (of a movement).

[5:31]  ⁴²⁵ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁴²⁶ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴²⁷ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁴²⁸ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁴²⁹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁴³⁰ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ⁴³¹ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ⁴³² tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ⁴³³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁴³⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁴³⁵ 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 highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁴³⁶ tn Or “men, be careful.”

[5:36]  ⁴³⁷ tn Grk “For before these days.”

[5:36]  ⁴³⁸ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ⁴³⁹ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁴⁴⁰ tn Or “registration.”

[5:37]  ⁴⁴¹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:38]  ⁴⁴² tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴⁴³ tn Or “it will be put to an end.”

[5:39]  ⁴⁴⁴ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ⁴⁴⁵ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ⁴⁴⁶ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:40]  ⁴⁴⁷ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁴⁴⁸ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[5:41]  ⁴⁴⁹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁴⁵⁰ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ⁴⁵¹ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁴⁵² tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁴⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:1]  ⁴⁵⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁴⁵⁵ tn Grk “were multiplying.”

[6:1]  ⁴⁵⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ⁴⁵⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁴⁵⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴⁵⁹ tn Or “neglected.”

[6:1]  ⁴⁶⁰ tn Grk “in the daily serving.”

[6:2]  ⁴⁶¹ sn The twelve refers to the twelve apostles.

[6:2]  ⁴⁶² tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁴⁶³ tn Or “the multitude.”

[6:2]  ⁴⁶⁴ tn Grk “to serve tables.”

[6:3]  ⁴⁶⁵ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁴⁶⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁴⁶⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁴⁶⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁴⁶⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ⁴⁷⁰ tn Grk “And the.” 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.

[6:5]  ⁴⁷¹ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁴⁷² tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁴⁷³ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁴⁷⁴ tn Or “a proselyte.”

[6:5]  ⁴⁷⁵ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ⁴⁷⁶ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  ⁴⁷⁷ tn Or “laid.”

[6:7]  ⁴⁷⁸ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁴⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁴⁸⁰ tn Grk “a great multitude.”

[6:8]  ⁴⁸¹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ⁴⁸² sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ⁴⁸³ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ⁴⁸⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ⁴⁸⁵ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁴⁸⁶ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ⁴⁸⁷ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁴⁸⁸ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ⁴⁸⁹ tn Grk “and the,” 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.

[6:12]  ⁴⁹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ⁴⁹¹ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁴⁹² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ⁴⁹³ sn This holy place is a reference to the temple.

[6:13]  ⁴⁹⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ⁴⁹⁵ tn Or “practices.”

[6:15]  ⁴⁹⁶ tn Grk “And all.” 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.

[6:15]  ⁴⁹⁷ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁴⁹⁸ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁴⁹⁹ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:1]  ⁵⁰⁰ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  ⁵⁰¹ tn Grk “said.”

[7:2]  ⁵⁰² tn Or “ancestor”; Grk “father.”

[7:3]  ⁵⁰³ sn A quotation from Gen 12:1.

[7:4]  ⁵⁰⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁵⁰⁵ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ⁵⁰⁶ tn Grk “And he.” 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.

[7:5]  ⁵⁰⁷ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁵⁰⁸ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁵⁰⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁵¹⁰ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁵¹¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ⁵¹² tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁵¹³ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁵¹⁴ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ⁵¹⁵ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁵¹⁶ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  ⁵¹⁷ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ⁵¹⁸ sn An allusion to Exod 3:12.

[7:8]  ⁵¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ⁵²⁰ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ⁵²¹ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁵²² tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁵²³ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁵²⁴ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:9]  ⁵²⁵ tn Grk “And the.” 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.

[7:9]  ⁵²⁶ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁵²⁷ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ⁵²⁸ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ⁵²⁹ tn Grk “came upon all Egypt.”

[7:11]  ⁵³⁰ tn Grk “and,” but logically causal.

[7:11]  ⁵³¹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ⁵³² tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵³³ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁵³⁴ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵³⁵ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:13]  ⁵³⁶ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ⁵³⁷ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁵³⁸ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁵³⁹ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁵⁴⁰ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ⁵⁴¹ tn Or “forefathers”; Grk “fathers.”

[7:16]  ⁵⁴² tn “and they.”

[7:16]  ⁵⁴³ sn See Gen 49:29-32.

[7:17]  ⁵⁴⁴ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁵⁴⁵ tn Grk “the people increased and multiplied.”

[7:18]  ⁵⁴⁶ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁵⁴⁷ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁵⁴⁸ sn A quotation from Exod 1:8.

[7:19]  ⁵⁴⁹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁵⁵⁰ tn Or “race.”

[7:19]  ⁵⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁵⁵² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁵⁵³ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:20]  ⁵⁵⁴ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ⁵⁵⁵ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ⁵⁵⁶ tn Or “exposed” (see v. 19).

[7:21]  ⁵⁵⁷ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁵⁵⁸ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ⁵⁵⁹ tn Or “instructed.”

[7:22]  ⁵⁶⁰ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ⁵⁶¹ tn Grk “heart.”

[7:23]  ⁵⁶² tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁵⁶³ tn Grk “the sons of Israel.”

[7:24]  ⁵⁶⁴ 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.

[7:24]  ⁵⁶⁵ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ⁵⁶⁶ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ⁵⁶⁷ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ⁵⁶⁸ tn Grk “his brothers.”

[7:25]  ⁵⁶⁹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁵⁷⁰ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁵⁷¹ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ⁵⁷² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁵⁷³ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁵⁷⁴ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ⁵⁷⁵ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁵⁷⁶ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁵⁷⁷ tn Or “appointed.”

[7:28]  ⁵⁷⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:29]  ⁵⁷⁹ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ⁵⁸⁰ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ⁵⁸¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁵⁸² tn Or “wilderness.”

[7:30]  ⁵⁸³ sn An allusion to Exod 3:2.

[7:32]  ⁵⁸⁴ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁵⁸⁵ tn Grk “and Isaac,” 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.

[7:32]  ⁵⁸⁶ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵⁸⁷ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁵⁸⁸ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ⁵⁸⁹ tn Or “mistreatment.”

[7:34]  ⁵⁹⁰ tn Or “to set them free.”

[7:34]  ⁵⁹¹ tn Grk “And now.” 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.

[7:34]  ⁵⁹² sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵⁹³ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵⁹⁴ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵⁹⁵ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁵⁹⁶ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ⁵⁹⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  ⁵⁹⁸ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁵⁹⁹ tn Grk “and at,” 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.

[7:36]  ⁶⁰⁰ tn Or “desert.”

[7:37]  ⁶⁰¹ tn Grk “to the sons of Israel.”

[7:37]  ⁶⁰² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ⁶⁰³ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁶⁰⁴ tn Or “desert.”

[7:38]  ⁶⁰⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁶⁰⁶ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁶⁰⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁶⁰⁸ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ⁶⁰⁹ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ⁶¹⁰ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁶¹¹ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ⁶¹² sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ⁶¹³ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ⁶¹⁴ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:41]  ⁶¹⁵ 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.

[7:41]  ⁶¹⁶ tn Grk “In those days.”

[7:41]  ⁶¹⁷ 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.

[7:41]  ⁶¹⁸ 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.

[7:41]  ⁶¹⁹ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ⁶²⁰ tn Or “in what they had done.”

[7:42]  ⁶²¹ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁶²² tn Or “stars.”

[7:42]  ⁶²³ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁶²⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ⁶²⁵ tn Or “tent.”

[7:43]  ⁶²⁶ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁶²⁷ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁶²⁸ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁶²⁹ tn Or “I will make you move.”

[7:43]  ⁶³⁰ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ⁶³¹ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁶³² tn Or “tent.”

[7:44]  ⁶³³ tn Or “desert.”

[7:44]  ⁶³⁴ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁶³⁵ 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.

[7:45]  ⁶³⁶ 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.

[7:45]  ⁶³⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁶³⁸ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁶³⁹ tn Grk “In those days.”

[7:46]  ⁶⁴⁰ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ⁶⁴¹ tn Or “grace.”

[7:46]  ⁶⁴² tn Grk “before,” “in the presence of.”

[7:46]  ⁶⁴³ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ⁶⁴⁴ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ⁶⁴⁵ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  ⁶⁴⁶ sn See 1 Kgs 8:1-21.

[7:48]  ⁶⁴⁷ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁶⁴⁸ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ⁶⁴⁹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ⁶⁵⁰ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ⁶⁵¹ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:51]  ⁶⁵² sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁶⁵³ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁶⁵⁴ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁶⁵⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁵⁶ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁵⁷ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁶⁵⁸ 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]  ⁶⁵⁹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁶⁶⁰ 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).

[7:53]  ⁶⁶¹ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ⁶⁶² tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  ⁶⁶³ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ⁶⁶⁴ tn Or “did not obey it.”

[7:54]  ⁶⁶⁵ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ⁶⁶⁶ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ⁶⁶⁷ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁶⁶⁸ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁶⁶⁹ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁶⁷⁰ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ⁶⁷¹ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:57]  ⁶⁷² sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ⁶⁷³ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁶⁷⁴ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ⁶⁷⁵ tn Or “outer garments.”

[7:59]  ⁶⁷⁶ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁶⁷⁷ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ⁶⁷⁸ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ⁶⁷⁹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁶⁸⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:1]  ⁶⁸¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁶⁸² tn Or “severe.”

[8:1]  ⁶⁸³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁶⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶⁸⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁶⁸⁶ tn Or “countryside.”

[8:2]  ⁶⁸⁷ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁶⁸⁸ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁶⁸⁹ tn Or “mourned greatly for him.”

[8:3]  ⁶⁹⁰ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ⁶⁹¹ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁶⁹² tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:5]  ⁶⁹³ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  ⁶⁹⁴ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁶⁹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:6]  ⁶⁹⁶ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁶⁹⁷ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ⁶⁹⁸ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁶⁹⁹ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ⁷⁰⁰ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ⁷⁰¹ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ⁷⁰² tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ⁷⁰³ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁷⁰⁴ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:12]  ⁷⁰⁵ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁷⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷⁰⁷ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁷⁰⁸ tn Or “he kept close company with.”

[8:13]  ⁷⁰⁹ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ⁷¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁷¹¹ tn Or “message.”

[8:14]  ⁷¹² sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁷¹³ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ⁷¹⁴ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁷¹⁵ tn Or “fallen on.”

[8:16]  ⁷¹⁶ sn This is a parenthetical note by the author.

[8:17]  ⁷¹⁷ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁷¹⁸ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ⁷¹⁹ 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.

[8:19]  ⁷²⁰ tn Or “ability”; Grk “authority.”

[8:20]  ⁷²¹ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁷²² tn Or “obtain.”

[8:21]  ⁷²³ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁷²⁴ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ⁷²⁵ tn Or “and implore the Lord.”

[8:22]  ⁷²⁶ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ⁷²⁷ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:24]  ⁷²⁸ tn Grk “Simon answered and said.”

[8:24]  ⁷²⁹ tn Grk “may come upon.”

[8:25]  ⁷³⁰ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁷³¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁷³² 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 13:44, 48, 49; 15:35, 36; 16:32; 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.

[8:25]  ⁷³³ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁷³⁴ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁷³⁵ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ⁷³⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁷³⁷ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁷³⁸ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁷³⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ⁷⁴⁰ tn Or “wilderness.”

[8:26]  ⁷⁴¹ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:27]  ⁷⁴² tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁷⁴³ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁷⁴⁴ tn Grk “And there.” 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.

[8:27]  ⁷⁴⁵ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁷⁴⁶ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁷⁴⁷ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ⁷⁴⁸ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁷⁴⁹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ⁷⁵⁰ tn Grk “and was sitting.” 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.

[8:28]  ⁷⁵¹ tn Grk “and was reading.” 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.

[8:30]  ⁷⁵² tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁷⁵³ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁷⁵⁴ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁷⁵⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁷⁵⁶ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ⁷⁵⁷ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁷⁵⁸ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ⁷⁵⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁷⁶⁰ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ⁷⁶¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁷⁶² tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁷⁶³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  ⁷⁶⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁷⁶⁵ sn A quotation from Isa 53:7-8.

[8:34]  ⁷⁶⁶ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁷⁶⁷ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁷⁶⁸ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ⁷⁶⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁷⁷⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ⁷⁷¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ⁷⁷² tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ⁷⁷³ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ⁷⁷⁴ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ⁷⁷⁵ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁷⁷⁶ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ⁷⁷⁷ tn Or “appeared.”

[8:40]  ⁷⁷⁸ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁷⁷⁹ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁷⁸⁰ tn Or “he preached the gospel.”

[8:40]  ⁷⁸¹ tn Or “cities.”

[8:40]  ⁷⁸² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:1]  ⁷⁸³ tn Or “Saul, making dire threats.”

[9:1]  ⁷⁸⁴ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ⁷⁸⁵ sn See the note on synagogue in 6:9.

[9:2]  ⁷⁸⁶ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁷⁸⁷ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁷⁸⁸ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  ⁷⁸⁹ tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:3]  ⁷⁹⁰ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ⁷⁹¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ⁷⁹² tn The double vocative suggests emotion.

[9:4]  ⁷⁹³ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ⁷⁹⁴ tn Or “But arise.”

[9:6]  ⁷⁹⁵ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ⁷⁹⁶ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁷⁹⁷ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁷⁹⁸ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁷⁹⁹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁸⁰⁰ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁸⁰¹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ⁸⁰² tn Grk “And for.” 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.

[9:9]  ⁸⁰³ tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ⁸⁰⁴ tn Grk “And the.” 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.

[9:10]  ⁸⁰⁵ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁸⁰⁶ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁸⁰⁷ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁸⁰⁸ 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.

[9:13]  ⁸⁰⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁸¹⁰ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁸¹¹ tn Grk “to bind.”

[9:14]  ⁸¹² sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ⁸¹³ tn Or “tool.”

[9:15]  ⁸¹⁴ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁸¹⁵ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ⁸¹⁶ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁸¹⁷ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁸¹⁸ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁸¹⁹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ⁸²⁰ tn Grk “And immediately.” 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.

[9:18]  ⁸²¹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ⁸²² tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ⁸²³ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:20]  ⁸²⁴ sn See the note on synagogue in 6:9.

[9:20]  ⁸²⁵ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:21]  ⁸²⁶ tn Grk “And all.” 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.

[9:21]  ⁸²⁷ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ⁸²⁸ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ⁸²⁹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ⁸³⁰ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁸³¹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁸³² tn Or “by showing for certain.”

[9:22]  ⁸³³ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁸³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:23]  ⁸³⁵ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ⁸³⁶ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁸³⁷ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁸³⁸ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ⁸³⁹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁸⁴⁰ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ⁸⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁸⁴² tn Or “join.”

[9:26]  ⁸⁴³ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ⁸⁴⁴ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁸⁴⁵ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁸⁴⁶ 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.

[9:27]  ⁸⁴⁷ tn Grk “and that,” 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.

[9:27]  ⁸⁴⁸ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ⁸⁴⁹ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ⁸⁵⁰ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁸⁵¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ⁸⁵² sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:31]  ⁸⁵³ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁸⁵⁴ tn Grk “and Galilee,” 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.

[9:31]  ⁸⁵⁵ tn Grk “had.”

[9:31]  ⁸⁵⁶ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁸⁵⁷ tn Grk “And living.” 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.

[9:31]  ⁸⁵⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ⁸⁵⁹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:32]  ⁸⁶⁰ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁸⁶¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ⁸⁶² tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁸⁶³ tn Grk “And Peter.” 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.

[9:34]  ⁸⁶⁴ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ⁸⁶⁵ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ⁸⁶⁶ tn Grk “And all.” 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.

[9:35]  ⁸⁶⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁸⁶⁸ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁸⁶⁹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁸⁷⁰ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁸⁷¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁸⁷² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁸⁷³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁸⁷⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁸⁷⁵ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ⁸⁷⁶ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁸⁷⁷ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁸⁷⁸ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ⁸⁷⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁸⁸⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁸⁸¹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁸⁸² tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁸⁸³ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁸⁸⁴ 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.

[9:39]  ⁸⁸⁵ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁸⁸⁶ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁸⁸⁷ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁸⁸⁸ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁸⁸⁹ tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁸⁹⁰ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁸⁹¹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁸⁹² tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁸⁹³ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  ⁸⁹⁴ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁸⁹⁵ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ⁸⁹⁶ tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:43]  ⁸⁹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ⁸⁹⁸ tn Grk “with a certain Simon.”

[9:43]  ⁸⁹⁹ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.