Acts 18:11

18:11 So he stayed there ¹  a year and six months, teaching the word of God among them. ² 

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ³  the former ⁴  account, ⁵  Theophilus, ⁶  about all that Jesus began to do and teach

Acts 4:2

4:2 angry ⁷  because they were teaching the people and announcing ⁸  in Jesus the resurrection of the dead.

Acts 4:18

4:18 And they called them in and ordered ⁹  them not to speak or teach at all in the name ¹⁰  of Jesus.

Acts 5:42

5:42 And every day both in the temple courts ¹¹  and from house to house, they did not stop teaching and proclaiming the good news ¹²  that Jesus was the Christ. ¹³ 

Acts 20:20

20:20 You know that I did not hold back from proclaiming ¹⁴  to you anything that would be helpful, ¹⁵  and from teaching you publicly ¹⁶  and from house to house,

Acts 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹⁷  with complete boldness ¹⁸  and without restriction. ¹⁹ 

Acts 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ²⁰  and began to teach the brothers, “Unless you are circumcised ²¹  according to the custom of Moses, you cannot be saved.”

Acts 15:35

15:35 But Paul and Barnabas remained in Antioch, ²²  teaching and proclaiming (along with many others) ²³  the word of the Lord. ²⁴ 

Acts 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ²⁵  and teaching ²⁶  the people!”

Acts 5:28

5:28 saying, “We gave ²⁷  you strict orders ²⁸  not to teach in this name. ²⁹  Look, ³⁰  you have filled Jerusalem ³¹  with your teaching, and you intend to bring this man’s blood ³²  on us!”

Acts 11:26

11:26 and when he found him, he brought him to Antioch. ³³  So ³⁴  for a whole year Barnabas and Saul ³⁵  met with the church and taught a significant number of people. ³⁶  Now it was in Antioch ³⁷  that the disciples were first called Christians. ³⁸ 

Acts 18:25

18:25 He had been instructed in ³⁹  the way of the Lord, and with great enthusiasm ⁴⁰  he spoke and taught accurately the facts ⁴¹  about Jesus, although he knew ⁴²  only the baptism of John.

Acts 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁴³  among the Gentiles to abandon ⁴⁴  Moses, telling them not to circumcise their children ⁴⁵  or live ⁴⁶  according to our customs.

Acts 5:21

5:21 When they heard this, they entered the temple courts ⁴⁷  at daybreak and began teaching. ⁴⁸ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁴⁹  – that is, the whole high council ⁵⁰  of the Israelites ⁵¹  – and sent to the jail to have the apostles ⁵²  brought before them. ⁵³ 

Acts 21:28

21:28 shouting, “Men of Israel, ⁵⁴  help! This is the man who teaches everyone everywhere against our people, our law, ⁵⁵  and this sanctuary! ⁵⁶  Furthermore ⁵⁷  he has brought Greeks into the inner courts of the temple ⁵⁸  and made this holy place ritually unclean!” ⁵⁹ 

[18:11]  ¹ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ² tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[1:1]  ³ tn Or “produced,” Grk “made.”

[1:1]  ⁴ 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]  ⁵ 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]  ⁶ 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).

[4:2]  ⁵ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁶ tn Or “proclaiming.”

[4:18]  ⁷ tn Or “commanded.”

[4:18]  ⁸ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[5:42]  ⁹ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ¹⁰ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:20]  ¹¹ tn Or “declaring.”

[20:20]  ¹² tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹³ tn Or “openly.”

[28:31]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹⁴ tn Or “openness.”

[28:31]  ¹⁵ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[15:1]  ¹⁵ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹⁶ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:35]  ¹⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ¹⁸ sn This is a parenthetical note by the author.

[15:35]  ¹⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[5:25]  ¹⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ²⁰ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:28]  ²¹ 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]  ²² tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ²³ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ²⁴ 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]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ²⁶ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[11:26]  ²³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ²⁴ tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[11:26]  ²⁵ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ²⁶ tn Grk “a significant crowd.”

[11:26]  ²⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ²⁸ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[18:25]  ²⁵ tn Or “had been taught.”

[18:25]  ²⁶ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²⁷ tn Grk “the things.”

[18:25]  ²⁸ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[21:21]  ²⁷ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²⁸ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  ²⁹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ³⁰ tn Grk “or walk.”

[5:21]  ²⁹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³⁰ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³¹ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³² tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ³³ tn Grk “sons of Israel.”

[5:21]  ³⁴ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁵ tn The words “before them” are not in the Greek text but are implied.

[21:28]  ³¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ³² sn The law refers to the law of Moses.

[21:28]  ³³ tn Grk “this place.”

[21:28]  ³⁴ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ³⁵ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ³⁶ tn Or “and has defiled this holy place.”