Acts 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁸  of the earth.”

Acts 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ¹⁰  and all you who live in Jerusalem, ¹¹  know this ¹²  and listen carefully to what I say.

Acts 4:16

4:16 saying, “What should we do with these men? For it is plain ¹³  to all who live in Jerusalem that a notable miraculous sign ¹⁴  has come about through them, ¹⁵  and we cannot deny it.

Acts 5:28

5:28 saying, “We gave ¹⁶  you strict orders ¹⁷  not to teach in this name. ¹⁸  Look, ¹⁹  you have filled Jerusalem ²⁰  with your teaching, and you intend to bring this man’s blood ²¹  on us!”

Acts 8:1

8:1 And Saul agreed completely with killing ²²  him.

Saul Begins to Persecute the Church

Now on that day a great ²³  persecution began ²⁴  against the church in Jerusalem, ²⁵  and all ²⁶  except the apostles were forced to scatter throughout the regions ²⁷  of Judea and Samaria.

Acts 8:27

8:27 So ²⁸  he got up ²⁹  and went. There ³⁰  he met ³¹  an Ethiopian eunuch, ³²  a court official of Candace, ³³  queen of the Ethiopians, who was in charge of all her treasury. He ³⁴  had come to Jerusalem to worship, ³⁵ 

Acts 9:2

9:2 and requested letters from him to the synagogues ³⁶  in Damascus, so that if he found any who belonged to the Way, ³⁷  either men or women, he could bring them as prisoners ³⁸  to Jerusalem. ³⁹ 

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁴⁰  him, ⁴¹  and they fulfilled the sayings ⁴²  of the prophets that are read every Sabbath by condemning ⁴³  him. ⁴⁴ 

Acts 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁴⁵  with them, the church ⁴⁶  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴⁷  the apostles and elders in Jerusalem ⁴⁸  about this point of disagreement. ⁴⁹ 

Acts 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁵⁰  Paul resolved ⁵¹  to go to Jerusalem, ⁵²  passing through Macedonia ⁵³  and Achaia. ⁵⁴  He said, ⁵⁵  “After I have been there, I must also see Rome.” ⁵⁶ 

Acts 20:16

20:16 For Paul had decided to sail past Ephesus ⁵⁷  so as not to spend time ⁵⁸  in the province of Asia, ⁵⁹  for he was hurrying ⁶⁰  to arrive in Jerusalem, ⁶¹  if possible, ⁶²  by the day of Pentecost.

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁶³  my heart? For I am ready not only to be tied up, ⁶⁴  but even to die in Jerusalem for the name of the Lord Jesus.”

Acts 23:11

23:11 The following night the Lord ⁶⁵  stood near ⁶⁶  Paul ⁶⁷  and said, “Have courage, ⁶⁸  for just as you have testified about me in Jerusalem, ⁶⁹  so you must also testify in Rome.” ⁷⁰ 

Acts 25:24

25:24 Then Festus ⁷¹  said, “King Agrippa, ⁷²  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁷³  petitioned ⁷⁴  me both in Jerusalem ⁷⁵  and here, ⁷⁶  shouting loudly ⁷⁷  that he ought not to live any longer.

Acts 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁷⁸  from the chief priests, but I also cast my vote ⁷⁹  against them when they were sentenced to death. ⁸⁰ 

Acts 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁸¹  and to the Gentiles, that they should repent and turn to God, ⁸²  performing deeds consistent with ⁸³  repentance.

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:8]  ⁸ tn Or “to the ends.”

[2:14]  ¹⁵ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹⁸ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:16]  ²² tn Or “evident.”

[4:16]  ²³ 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]  ²⁴ tn Or “has been done by them.”

[5:28]  ²⁹ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ³⁰ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ³¹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ³² tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ³⁴ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[8:1]  ³⁶ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³⁷ tn Or “severe.”

[8:1]  ³⁸ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁴⁰ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁴¹ tn Or “countryside.”

[8:27]  ⁴³ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁴⁴ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁴⁵ tn Grk “And there.” 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.

[8:27]  ⁴⁶ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁴⁷ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁴⁸ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ⁴⁹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁵⁰ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[9:2]  ⁵⁰ sn See the note on synagogue in 6:9.

[9:2]  ⁵¹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁵² tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁵³ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[13:27]  ⁵⁷ 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]  ⁵⁸ tn Grk “this one.”

[13:27]  ⁵⁹ 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]  ⁶⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁶¹ 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.

[15:2]  ⁶⁴ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁶⁵ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁶⁶ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁶⁸ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[19:21]  ⁷¹ tn Grk “all these things had been fulfilled.”

[19:21]  ⁷² tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ⁷³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁷⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁷⁵ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁷⁶ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁷⁷ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[20:16]  ⁷⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁷⁹ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁸⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ⁸¹ tn Or “was eager.”

[20:16]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁸³ tn Grk “if it could be to him” (an idiom).

[21:13]  ⁸⁵ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁸⁶ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[23:11]  ⁹² sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁹³ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁹⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁹⁵ tn Or “Do not be afraid.”

[23:11]  ⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁹⁷ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[25:24]  ⁹⁹ sn See the note on Porcius Festus in 24:27.

[25:24]  ¹⁰⁰ sn See the note on King Agrippa in 25:13.

[25:24]  ¹⁰¹ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ¹⁰² tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ¹⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ¹⁰⁴ sn Here means “here in Caesarea.”

[25:24]  ¹⁰⁵ tn Or “screaming.”

[26:10]  ¹⁰⁶ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹⁰⁷ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ¹⁰⁸ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:20]  ¹¹³ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹¹⁴ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹¹⁵ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.