Acts 1:16

1:16 “Brothers, ¹  the scripture had to be fulfilled that the Holy Spirit foretold through ²  David concerning Judas – who became the guide for those who arrested Jesus –

Acts 2:29

2:29 “Brothers, ³  I can speak confidently ⁴  to you about our forefather ⁵  David, that he both died and was buried, and his tomb is with us to this day.

Acts 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁶  him in everything he tells you. ⁷ 

Acts 7:2

7:2 So he replied, ⁸  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁹  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁰  also went with me, and we entered the man’s house.

Acts 12:17

12:17 He motioned to them ¹¹  with his hand to be quiet and then related ¹²  how the Lord had brought ¹³  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹⁴ 

Acts 13:15

13:15 After the reading from the law and the prophets, ¹⁵  the leaders of the synagogue ¹⁶  sent them a message, ¹⁷  saying, “Brothers, ¹⁸  if you have any message ¹⁹  of exhortation ²⁰  for the people, speak it.” ²¹ 

Acts 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²²  and Samaria, they were relating at length ²³  the conversion of the Gentiles and bringing great joy ²⁴  to all the brothers.

Acts 15:22

15:22 Then the apostles and elders, with the whole church, decided ²⁵  to send men chosen from among them, Judas called Barsabbas and Silas, ²⁶  leaders among the brothers, to Antioch ²⁷  with Paul and Barnabas.

Acts 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ²⁸  and visit the brothers in every town where we proclaimed the word of the Lord ²⁹  to see how they are doing.” ³⁰ 

Acts 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ³¹  many more days in Corinth, ³²  said farewell to ³³  the brothers and sailed away to Syria accompanied by ³⁴  Priscilla and Aquila. ³⁵  He ³⁶  had his hair cut off ³⁷  at Cenchrea ³⁸  because he had made a vow. ³⁹ 

Acts 18:27

18:27 When Apollos ⁴⁰  wanted to cross over to Achaia, ⁴¹  the brothers encouraged ⁴²  him ⁴³  and wrote to the disciples to welcome him. When he arrived, he ⁴⁴  assisted greatly those who had believed by grace,

Acts 21:20

21:20 When they heard this, they praised ⁴⁵  God. Then they said to him, “You see, brother, how many thousands of Jews ⁴⁶  there are who have believed, and they are all ardent observers ⁴⁷  of the law. ⁴⁸ 

Acts 22:5

22:5 as both the high priest and the whole council of elders ⁴⁹  can testify about me. From them ⁵⁰  I also received ⁵¹  letters to the brothers in Damascus, and I was on my way ⁵²  to make arrests there and bring ⁵³  the prisoners ⁵⁴  to Jerusalem ⁵⁵  to be punished.

Acts 23:6

23:6 Then when Paul noticed ⁵⁶  that part of them were Sadducees ⁵⁷  and the others Pharisees, ⁵⁸  he shouted out in the council, ⁵⁹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁶⁰  of the dead!”

Acts 28:15

28:15 The brothers from there, ⁶¹  when they heard about us, came as far as the Forum of Appius ⁶²  and Three Taverns ⁶³  to meet us. When he saw them, ⁶⁴  Paul thanked God and took courage.

Acts 28:21

28:21 They replied, ⁶⁵  “We have received no letters from Judea about you, nor have any of the brothers come from there ⁶⁶  and reported or said anything bad about you.

[1:16]  ¹ 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]  ² tn Grk “foretold by the mouth of.”

[2:29]  ³ 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]  ⁴ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁵ tn Or “about our noted ancestor,” “about the patriarch.”

[3:22]  ⁵ 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]  ⁶ 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.

[7:2]  ⁷ tn Grk “said.”

[7:2]  ⁸ tn Or “ancestor”; Grk “father.”

[11:12]  ⁹ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:17]  ¹¹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹² tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹³ tn Or “led.”

[12:17]  ¹⁴ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[13:15]  ¹³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁷ tn Or “word.”

[13:15]  ¹⁸ tn Or “encouragement.”

[13:15]  ¹⁹ tn Or “give it.”

[15:3]  ¹⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁶ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁷ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:22]  ¹⁷ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ¹⁸ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:36]  ¹⁹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ²⁰ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ²¹ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[18:18]  ²¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²³ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²⁴ tn Grk “Syria, and with him.”

[18:18]  ²⁵ sn See the note on Aquila in 18:2.

[18:18]  ²⁶ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²⁸ tn That is, “before he sailed from Cenchrea.”

[18:18]  ²⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:27]  ²³ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ²⁴ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ²⁵ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ²⁶ 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.

[18:27]  ²⁷ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[21:20]  ²⁵ tn Or “glorified.”

[21:20]  ²⁶ tn Grk “how many thousands there are among the Jews.”

[21:20]  ²⁷ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²⁸ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[22:5]  ²⁷ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ²⁸ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ²⁹ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ³⁰ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ³¹ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ³² tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ³³ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[23:6]  ²⁹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ³⁰ sn See the note on Sadducees in 4:1.

[23:6]  ³¹ sn See the note on Pharisee in 5:34.

[23:6]  ³² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ³³ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[28:15]  ³¹ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ³² sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ³³ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ³⁴ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:21]  ³³ tn Grk “they said to him.”

[28:21]  ³⁴ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.