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 23:24

23:24 and provide mounts for Paul to ride ⁵  so that he may be brought safely to Felix ⁶  the governor.” ⁷ 

Acts 7:30

7:30 “After ⁸  forty years had passed, an angel appeared to him in the desert ⁹  of Mount Sinai, in the flame of a burning bush. ¹⁰ 

Acts 7:38

7:38 This is the man who was in the congregation ¹¹  in the wilderness ¹²  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹³  and he ¹⁴  received living oracles ¹⁵  to give to you. ¹⁶ 

Acts 21:35

21:35 When he came to the steps, Paul ¹⁷  had to be carried ¹⁸  by the soldiers because of the violence ¹⁹  of the mob,

Acts 23:32

23:32 The next day they let ²⁰  the horsemen ²¹  go on with him, and they returned to the barracks. ²² 

Acts 1:13

1:13 When ²³  they had entered Jerusalem, ²⁴  they went to the upstairs room where they were staying. Peter ²⁵  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. ²⁶ 

[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).

[23:24]  ⁵ tn Grk “provide mounts to put Paul on.”

[23:24]  ⁶ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ⁷ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[7:30]  ⁹ 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]  ¹⁰ tn Or “wilderness.”

[7:30]  ¹¹ sn An allusion to Exod 3:2.

[7:38]  ¹³ 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]  ¹⁴ tn Or “desert.”

[7:38]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁶ 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]  ¹⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁸ 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.

[21:35]  ¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ¹⁸ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ¹⁹ tn This refers to mob violence (BDAG 175 s.v. βία b).

[23:32]  ²¹ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ²² tn Or “cavalrymen.”

[23:32]  ²³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[1:13]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The words “were there” are not in the Greek text, but are implied.