Acts 1:1
Context1:1 I wrote 1 the former 2 account, 3 Theophilus, 4 about all that Jesus began to do and teach
Acts 2:41
Context2:41 So those who accepted 5 his message 6 were baptized, and that day about three thousand people 7 were added. 8
Acts 4:4
Context4:4 But many of those who had listened to 9 the message 10 believed, and the number of the men 11 came to about five thousand.
Acts 10:36
Context10:36 You know 12 the message 13 he sent to the people 14 of Israel, proclaiming the good news of peace 15 through 16 Jesus Christ 17 (he is Lord 18 of all) –
Acts 13:44
Context13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 19
Acts 16:32
Context16:32 Then 20 they spoke the word of the Lord 21 to him, along with all those who were in his house.


[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).
[2:41] 5 tn Or “who acknowledged the truth of.”
[2:41] 7 tn Grk “souls” (here an idiom for the whole person).
[2:41] 8 tn Or “were won over.”
[4:4] 11 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.
[10:36] 13 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 15 tn Grk “to the sons.”
[10:36] 16 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 19 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[13:44] 17 tc Most
[16:32] 21 tn Grk “And they.” 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.
[16:32] 22 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 8:25; 13:44, 48, 49; 15:35, 36; 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.