Acts 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹  from the mountain ²  called the Mount of Olives ³  (which is near Jerusalem, a Sabbath day’s journey ⁴  away).

Acts 2:15

2:15 In spite of what you think, these men are not drunk, ⁵  for it is only nine o’clock in the morning. ⁶ 

Acts 4:11

4:11 This Jesus ⁷  is the stone that was rejected by you, ⁸  the builders, that has become the cornerstone. ⁹ 

Acts 5:39

5:39 but if ¹⁰  it is from God, you will not be able to stop them, or you may even be found ¹¹  fighting against God.” He convinced them, ¹² 

Acts 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹³  saying, “This man is the Son of God.” ¹⁴ 

Acts 10:34-36

10:34 Then Peter started speaking: ¹⁵  “I now truly understand that God does not show favoritism in dealing with people, ¹⁶  10:35 but in every nation ¹⁷  the person who fears him ¹⁸  and does what is right ¹⁹  is welcomed before him. 10:36 You know ²⁰  the message ²¹  he sent to the people ²²  of Israel, proclaiming the good news of peace ²³  through ²⁴  Jesus Christ ²⁵  (he is Lord ²⁶  of all) –

Acts 19:36

19:36 So because these facts ²⁷  are indisputable, ²⁸  you must keep quiet ²⁹  and not do anything reckless. ³⁰ 

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

[1:12]  ² 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]  ³ 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]  ⁴ 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).

[2:15]  ⁵ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁶ tn Grk “only the third hour.”

[4:11]  ⁹ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁰ 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]  ¹¹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[5:39]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[9:20]  ¹⁷ sn See the note on synagogue in 6:9.

[9:20]  ¹⁸ 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.

[10:34]  ²¹ tn Grk “Opening his mouth Peter said” (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.

[10:34]  ²² tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ²⁵ sn See Luke 24:47.

[10:35]  ²⁶ tn Or “shows reverence for him.”

[10:35]  ²⁷ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36]  ²⁹ 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]  ³⁰ tn Grk “the word.”

[10:36]  ³¹ tn Grk “to the sons.”

[10:36]  ³² 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]  ³³ tn Or “by.”

[10:36]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ³⁵ 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.

[19:36]  ³³ tn Grk “these things.”

[19:36]  ³⁴ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ³⁵ tn Grk “it is necessary that you be quiet.”

[19:36]  ³⁶ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.