Discovery BoxActs 17:1
Context17:1 After they traveled through 1 Amphipolis 2 and Apollonia, 3 they came to Thessalonica, 4 where there was a Jewish synagogue. 5
Acts 1:1-26
Context1:1 I wrote 6 the former 7 account, 8 Theophilus, 9 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 10 after he had given orders 11 by 12 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 13 also, after his suffering, 14 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 15 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 16 he declared, 17 “Do not leave Jerusalem, 18 but wait there 19 for what my 20 Father promised, 21 which you heard about from me. 22 1:5 For 23 John baptized with water, but you 24 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 25 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 26 the times or periods that the Father has set by his own authority. 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 27 of the earth.” 1:9 After 28 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 29 they were still staring into the sky while he was going, suddenly 30 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 31 looking up into the sky? This same Jesus who has been taken up from you into heaven 32 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 33 from the mountain 34 called the Mount of Olives 35 (which is near Jerusalem, a Sabbath day’s journey 36 away). 1:13 When 37 they had entered Jerusalem, 38 they went to the upstairs room where they were staying. Peter 39 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. 40 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 41 1:15 In those days 42 Peter stood up among the believers 43 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 44 the scripture had to be fulfilled that the Holy Spirit foretold through 45 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 46 1:18 (Now this man Judas 47 acquired a field with the reward of his unjust deed, 48 and falling headfirst 49 he burst open in the middle and all his intestines 50 gushed out. 1:19 This 51 became known to all who lived in Jerusalem, so that in their own language 52 they called that field 53 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 54 and let there be no one to live in it,’ 55 and ‘Let another take his position of responsibility.’ 56 1:21 Thus one of the men 57 who have accompanied us during all the time the Lord Jesus associated with 58 us, 1:22 beginning from his baptism by John until the day he 59 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 60 proposed two candidates: 61 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 62 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 63 of this service 64 and apostleship from which Judas turned aside 65 to go to his own place.” 66 1:26 Then 67 they cast lots for them, and the one chosen was Matthias; 68 so he was counted with the eleven apostles. 69
Acts 1:1-26
Context1:1 I wrote 70 the former 71 account, 72 Theophilus, 73 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 74 after he had given orders 75 by 76 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 77 also, after his suffering, 78 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 79 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 80 he declared, 81 “Do not leave Jerusalem, 82 but wait there 83 for what my 84 Father promised, 85 which you heard about from me. 86 1:5 For 87 John baptized with water, but you 88 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 89 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 90 the times or periods that the Father has set by his own authority. 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 91 of the earth.” 1:9 After 92 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 93 they were still staring into the sky while he was going, suddenly 94 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 95 looking up into the sky? This same Jesus who has been taken up from you into heaven 96 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 97 from the mountain 98 called the Mount of Olives 99 (which is near Jerusalem, a Sabbath day’s journey 100 away). 1:13 When 101 they had entered Jerusalem, 102 they went to the upstairs room where they were staying. Peter 103 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. 104 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 105 1:15 In those days 106 Peter stood up among the believers 107 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 108 the scripture had to be fulfilled that the Holy Spirit foretold through 109 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 110 1:18 (Now this man Judas 111 acquired a field with the reward of his unjust deed, 112 and falling headfirst 113 he burst open in the middle and all his intestines 114 gushed out. 1:19 This 115 became known to all who lived in Jerusalem, so that in their own language 116 they called that field 117 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 118 and let there be no one to live in it,’ 119 and ‘Let another take his position of responsibility.’ 120 1:21 Thus one of the men 121 who have accompanied us during all the time the Lord Jesus associated with 122 us, 1:22 beginning from his baptism by John until the day he 123 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 124 proposed two candidates: 125 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 126 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 127 of this service 128 and apostleship from which Judas turned aside 129 to go to his own place.” 130 1:26 Then 131 they cast lots for them, and the one chosen was Matthias; 132 so he was counted with the eleven apostles. 133
[17:1] 1 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 2 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
[17:1] 3 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 4 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
[17:1] 5 sn See the note on synagogue in 6:9.
[1:1] 6 tn Or “produced,” Grk “made.”
[1:1] 7 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 8 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 9 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 11 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 12 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 16 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 17 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 18 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 21 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] 22 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] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 24 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 25 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 26 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] 27 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.
[1:5] 26 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 27 tn The pronoun is plural in Greek.
[1:6] 31 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 36 tn Grk “It is not for you to know.”
[1:9] 46 tn Grk “And after.” 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.
[1:10] 51 tn Grk “And as.” 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.
[1:11] 56 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 57 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:12] 61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 62 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] 63 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] 64 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).
[1:13] 66 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] 67 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] 68 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] 69 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 71 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 76 tn Grk “And in those days.” 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.
[1:15] 77 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
[1:16] 81 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] 82 tn Grk “foretold by the mouth of.”
[1:17] 86 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 91 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 92 tn Traditionally, “with the reward of his wickedness.”
[1:18] 93 tn Traditionally, “falling headlong.”
[1:18] 94 tn Or “all his bowels.”
[1:19] 96 tn Grk “And this.” 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.
[1:19] 97 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 98 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
[1:20] 101 tn Or “uninhabited” or “empty.”
[1:20] 102 sn A quotation from Ps 69:25.
[1:20] 103 tn Or “Let another take his office.”
[1:21] 106 tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 107 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[1:22] 111 tn Here the pronoun “he” refers to Jesus.
[1:23] 116 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 117 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[1:24] 121 tn Grk “And praying, they said.” 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.
[1:25] 126 tn Grk “to take the place.”
[1:25] 127 tn Or “of this ministry.”
[1:25] 128 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 129 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:26] 131 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 132 tn Grk “and the lot fell on Matthias.”
[1:26] 133 tn Or “he was counted as one of the apostles along with the eleven.”
[1:1] 136 tn Or “produced,” Grk “made.”
[1:1] 137 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 138 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 139 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 141 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 142 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 146 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 147 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 148 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 151 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] 152 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] 153 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 154 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 155 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 156 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] 157 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.
[1:5] 156 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 157 tn The pronoun is plural in Greek.
[1:6] 161 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 166 tn Grk “It is not for you to know.”
[1:8] 171 tn Or “to the ends.”
[1:9] 176 tn Grk “And after.” 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.
[1:10] 181 tn Grk “And as.” 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.
[1:11] 186 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 187 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:12] 191 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 192 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] 193 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] 194 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).
[1:13] 196 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] 197 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] 198 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] 199 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 201 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 206 tn Grk “And in those days.” 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.
[1:15] 207 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
[1:16] 211 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] 212 tn Grk “foretold by the mouth of.”
[1:17] 216 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 221 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 222 tn Traditionally, “with the reward of his wickedness.”
[1:18] 223 tn Traditionally, “falling headlong.”
[1:18] 224 tn Or “all his bowels.”
[1:19] 226 tn Grk “And this.” 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.
[1:19] 227 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 228 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
[1:20] 231 tn Or “uninhabited” or “empty.”
[1:20] 232 sn A quotation from Ps 69:25.
[1:20] 233 tn Or “Let another take his office.”
[1:21] 236 tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 237 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[1:22] 241 tn Here the pronoun “he” refers to Jesus.
[1:23] 246 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 247 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[1:24] 251 tn Grk “And praying, they said.” 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.
[1:25] 256 tn Grk “to take the place.”
[1:25] 257 tn Or “of this ministry.”
[1:25] 258 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 259 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:26] 261 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 262 tn Grk “and the lot fell on Matthias.”
[1:26] 263 tn Or “he was counted as one of the apostles along with the eleven.”
