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 7:2

7:2 So he replied, ⁶  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁷  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 ⁸  also went with me, and we entered the man’s house.

Acts 13:15

13:15 After the reading from the law and the prophets, ⁹  the leaders of the synagogue ¹⁰  sent them a message, ¹¹  saying, “Brothers, ¹²  if you have any message ¹³  of exhortation ¹⁴  for the people, speak it.” ¹⁵ 

Acts 18:27

18:27 When Apollos ¹⁶  wanted to cross over to Achaia, ¹⁷  the brothers encouraged ¹⁸  him ¹⁹  and wrote to the disciples to welcome him. When he arrived, he ²⁰  assisted greatly those who had believed by grace,

Acts 23:6

23:6 Then when Paul noticed ²¹  that part of them were Sadducees ²²  and the others Pharisees, ²³  he shouted out in the council, ²⁴  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ²⁵  of the dead!”

Acts 28:15

28:15 The brothers from there, ²⁶  when they heard about us, came as far as the Forum of Appius ²⁷  and Three Taverns ²⁸  to meet us. When he saw them, ²⁹  Paul thanked God and took courage.

[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.”

[7:2]  ⁵ tn Grk “said.”

[7:2]  ⁶ tn Or “ancestor”; Grk “father.”

[11:12]  ⁷ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[13:15]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹³ tn Or “word.”

[13:15]  ¹⁴ tn Or “encouragement.”

[13:15]  ¹⁵ tn Or “give it.”

[18:27]  ¹¹ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[23:6]  ¹³ 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]  ¹⁴ sn See the note on Sadducees in 4:1.

[23:6]  ¹⁵ sn See the note on Pharisee in 5:34.

[23:6]  ¹⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹⁷ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ¹⁸ 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.