Acts 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹  and let there be no one to live in it,’ ²  and ‘Let another take his position of responsibility.’ ³ 

Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁴  with the eleven, raised his voice, and addressed them: “You men of Judea ⁵  and all you who live in Jerusalem, ⁶  know this ⁷  and listen carefully to what I say.

Acts 4:16

4:16 saying, “What should we do with these men? For it is plain ⁸  to all who live in Jerusalem that a notable miraculous sign ⁹  has come about through them, ¹⁰  and we cannot deny it.

Acts 7:2

7:2 So he replied, ¹¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹²  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹³  him, ¹⁴  and they fulfilled the sayings ¹⁵  of the prophets that are read every Sabbath by condemning ¹⁶  him. ¹⁷ 

Acts 19:17

19:17 This became known to all who lived in Ephesus, ¹⁸  both Jews and Greeks; fear came over ¹⁹  them all, and the name of the Lord Jesus was praised. ²⁰ 

[1:20]  ¹ tn Or “uninhabited” or “empty.”

[1:20]  ² sn A quotation from Ps 69:25.

[1:20]  ³ tn Or “Let another take his office.”

[2:14]  ⁴ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁵ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁷ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:16]  ⁷ tn Or “evident.”

[4:16]  ⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁹ tn Or “has been done by them.”

[7:2]  ¹⁰ tn Grk “said.”

[7:2]  ¹¹ tn Or “ancestor”; Grk “father.”

[13:27]  ¹³ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁴ tn Grk “this one.”

[13:27]  ¹⁵ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹⁶ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁷ 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.

[19:17]  ¹⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹⁷ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁸ tn Or “exalted.”