Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹  for prayer, ²  at three o’clock in the afternoon. ³ 

Acts 3:1-26

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁴  for prayer, ⁵  at three o’clock in the afternoon. ⁶  3:2 And a man lame ⁷  from birth ⁸  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁹  so he could beg for money ¹⁰  from those going into the temple courts. ¹¹  3:3 When he saw Peter and John about to go into the temple courts, ¹²  he asked them for money. ¹³  3:4 Peter looked directly ¹⁴  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹⁵  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁶  but what I do have I give you. In the name ¹⁷  of Jesus Christ ¹⁸  the Nazarene, stand up and ¹⁹  walk!” 3:7 Then ²⁰  Peter ²¹  took hold ²²  of him by the right hand and raised him up, and at once the man’s ²³  feet and ankles were made strong. ²⁴  3:8 He ²⁵  jumped up, ²⁶  stood and began walking around, and he entered the temple courts ²⁷  with them, walking and leaping and praising God. 3:9 All ²⁸  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²⁹  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³⁰  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ³¹  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ³²  called Solomon’s Portico. ³³  3:12 When Peter saw this, he declared to the people, “Men of Israel, ³⁴  why are you amazed at this? Why ³⁵  do you stare at us as if we had made this man ³⁶  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ³⁷  the God of our forefathers, ³⁸  has glorified ³⁹  his servant ⁴⁰  Jesus, whom you handed over and rejected ⁴¹  in the presence of Pilate after he had decided ⁴²  to release him. 3:14 But you rejected ⁴³  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ⁴⁴  the Originator ⁴⁵  of life, whom God raised ⁴⁶  from the dead. To this fact we are witnesses! ⁴⁷  3:16 And on the basis of faith in Jesus’ ⁴⁸  name, ⁴⁹  his very name has made this man – whom you see and know – strong. The ⁵⁰  faith that is through Jesus ⁵¹  has given him this complete health in the presence ⁵²  of you all. 3:17 And now, brothers, I know you acted in ignorance, ⁵³  as your rulers did too. 3:18 But the things God foretold ⁵⁴  long ago through ⁵⁵  all the prophets – that his Christ ⁵⁶  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ⁵⁷  may come from the presence of the Lord, ⁵⁸  and so that he may send the Messiah ⁵⁹  appointed ⁶⁰  for you – that is, Jesus. 3:21 This one ⁶¹  heaven must ⁶²  receive until the time all things are restored, ⁶³  which God declared ⁶⁴  from times long ago ⁶⁵  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁶⁶  him in everything he tells you. ⁶⁷  3:23 Every person ⁶⁸  who does not obey that prophet will be destroyed and thus removed ⁶⁹  from the people.’ ⁷⁰  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁷¹  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁷²  saying to Abraham, ‘And in your descendants ⁷³  all the nations ⁷⁴  of the earth will be blessed.’ ⁷⁵  3:26 God raised up ⁷⁶  his servant and sent him first to you, to bless you by turning ⁷⁷  each one of you from your iniquities.” ⁷⁸ 

Acts 9:1-43

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁷⁹  to murder ⁸⁰  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁸¹  in Damascus, so that if he found any who belonged to the Way, ⁸²  either men or women, he could bring them as prisoners ⁸³  to Jerusalem. ⁸⁴  9:3 As he was going along, approaching ⁸⁵  Damascus, suddenly a light from heaven flashed ⁸⁶  around him. 9:4 He ⁸⁷  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁸⁸  why are you persecuting me?” ⁸⁹  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁹⁰  and enter the city and you will be told ⁹¹  what you must do.” 9:7 (Now the men ⁹²  who were traveling with him stood there speechless, ⁹³  because they heard the voice but saw no one.) ⁹⁴  9:8 So Saul got up from the ground, but although his eyes were open, ⁹⁵  he could see nothing. ⁹⁶  Leading him by the hand, his companions ⁹⁷  brought him into Damascus. 9:9 For ⁹⁸  three days he could not see, and he neither ate nor drank anything. ⁹⁹ 

9:10 Now there was a disciple in Damascus named Ananias. The ¹⁰⁰  Lord ¹⁰¹  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹⁰²  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹⁰³  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ¹⁰⁴  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ¹⁰⁵  “Lord, I have heard from many people ¹⁰⁶  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ¹⁰⁷  all who call on your name!” ¹⁰⁸  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁰⁹  to carry my name before Gentiles and kings and the people of Israel. ¹¹⁰  9:16 For I will show him how much he must suffer for the sake of my name.” ¹¹¹  9:17 So Ananias departed and entered the house, placed ¹¹²  his hands on Saul ¹¹³  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹¹⁴  has sent me so that you may see again and be filled with the Holy Spirit.” ¹¹⁵  9:18 Immediately ¹¹⁶  something like scales ¹¹⁷  fell from his eyes, and he could see again. He ¹¹⁸  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ¹¹⁹  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ¹²⁰  saying, “This man is the Son of God.” ¹²¹  9:21 All ¹²²  who heard him were amazed and were saying, “Is this not ¹²³  the man who in Jerusalem was ravaging ¹²⁴  those who call on this name, and who had come here to bring them as prisoners ¹²⁵  to the chief priests?” 9:22 But Saul became more and more capable, ¹²⁶  and was causing consternation ¹²⁷  among the Jews who lived in Damascus by proving ¹²⁸  that Jesus ¹²⁹  is the Christ. ¹³⁰ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹³¹  together to kill him, 9:24 but Saul learned of their plot against him. ¹³²  They were also watching ¹³³  the city gates ¹³⁴  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ¹³⁵  in the wall by lowering him in a basket. ¹³⁶ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹³⁷  he attempted to associate ¹³⁸  with the disciples, and they were all afraid of him, because they did not believe ¹³⁹  that he was a disciple. 9:27 But Barnabas took ¹⁴⁰  Saul, ¹⁴¹  brought ¹⁴²  him to the apostles, and related to them how he had seen the Lord on the road, that ¹⁴³  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹⁴⁴  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ¹⁴⁵  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ¹⁴⁶  with the Greek-speaking Jews, ¹⁴⁷  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ¹⁴⁸  and sent him away to Tarsus.

9:31 Then ¹⁴⁹  the church throughout Judea, Galilee, ¹⁵⁰  and Samaria experienced ¹⁵¹  peace and thus was strengthened. ¹⁵²  Living ¹⁵³  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁵⁴  increased in numbers.

Peter Heals Aeneas

9:32 Now ¹⁵⁵  as Peter was traveling around from place to place, ¹⁵⁶  he also came down to the saints who lived in Lydda. ¹⁵⁷  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ¹⁵⁸  he was paralyzed. 9:34 Peter ¹⁵⁹  said to him, “Aeneas, Jesus the Christ ¹⁶⁰  heals you. Get up and make your own bed!” ¹⁶¹  And immediately he got up. 9:35 All ¹⁶²  those who lived in Lydda ¹⁶³  and Sharon ¹⁶⁴  saw him, and they ¹⁶⁵  turned ¹⁶⁶  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ¹⁶⁷  there was a disciple named Tabitha (which in translation means ¹⁶⁸  Dorcas). ¹⁶⁹  She was continually doing good deeds and acts of charity. ¹⁷⁰  9:37 At that time ¹⁷¹  she became sick ¹⁷²  and died. When they had washed ¹⁷³  her body, ¹⁷⁴  they placed it in an upstairs room. 9:38 Because Lydda ¹⁷⁵  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ¹⁷⁶  9:39 So Peter got up and went with them, and ¹⁷⁷  when he arrived ¹⁷⁸  they brought him to the upper room. All ¹⁷⁹  the widows stood beside him, crying and showing him ¹⁸⁰  the tunics ¹⁸¹  and other clothing ¹⁸²  Dorcas used to make ¹⁸³  while she was with them. 9:40 But Peter sent them all outside, ¹⁸⁴  knelt down, ¹⁸⁵  and prayed. Turning ¹⁸⁶  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁸⁷  9:41 He gave ¹⁸⁸  her his hand and helped her get up. Then he called ¹⁸⁹  the saints and widows and presented her alive. 9:42 This became known throughout all ¹⁹⁰  Joppa, and many believed in the Lord. ¹⁹¹  9:43 So ¹⁹²  Peter ¹⁹³  stayed many days in Joppa with a man named ¹⁹⁴  Simon, a tanner. ¹⁹⁵ 

Acts 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ¹⁹⁶  the former ¹⁹⁷  account, ¹⁹⁸  Theophilus, ¹⁹⁹  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ²⁰⁰  after he had given orders ²⁰¹  by ²⁰²  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ²⁰³  also, after his suffering, ²⁰⁴  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ²⁰⁵  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ²⁰⁶  he declared, ²⁰⁷  “Do not leave Jerusalem, ²⁰⁸  but wait there ²⁰⁹  for what my ²¹⁰  Father promised, ²¹¹  which you heard about from me. ²¹²  1:5 For ²¹³  John baptized with water, but you ²¹⁴  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, ²¹⁵  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²¹⁶  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 ²¹⁷  of the earth.” 1:9 After ²¹⁸  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²¹⁹  they were still staring into the sky while he was going, suddenly ²²⁰  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²²¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²²²  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²²³  from the mountain ²²⁴  called the Mount of Olives ²²⁵  (which is near Jerusalem, a Sabbath day’s journey ²²⁶  away). 1:13 When ²²⁷  they had entered Jerusalem, ²²⁸  they went to the upstairs room where they were staying. Peter ²²⁹  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. ²³⁰  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. ²³¹  1:15 In those days ²³²  Peter stood up among the believers ²³³  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ²³⁴  the scripture had to be fulfilled that the Holy Spirit foretold through ²³⁵  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.” ²³⁶  1:18 (Now this man Judas ²³⁷  acquired a field with the reward of his unjust deed, ²³⁸  and falling headfirst ²³⁹  he burst open in the middle and all his intestines ²⁴⁰  gushed out. 1:19 This ²⁴¹  became known to all who lived in Jerusalem, so that in their own language ²⁴²  they called that field ²⁴³  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²⁴⁴  and let there be no one to live in it,’ ²⁴⁵  and ‘Let another take his position of responsibility.’ ²⁴⁶  1:21 Thus one of the men ²⁴⁷  who have accompanied us during all the time the Lord Jesus associated with ²⁴⁸  us, 1:22 beginning from his baptism by John until the day he ²⁴⁹  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ²⁵⁰  proposed two candidates: ²⁵¹  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ²⁵²  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ²⁵³  of this service ²⁵⁴  and apostleship from which Judas turned aside ²⁵⁵  to go to his own place.” ²⁵⁶  1:26 Then ²⁵⁷  they cast lots for them, and the one chosen was Matthias; ²⁵⁸  so he was counted with the eleven apostles. ²⁵⁹ 

[3:1]  ¹ tn Grk “hour.”

[3:1]  ² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:1]  ⁴ tn Grk “hour.”

[3:1]  ⁵ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁶ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ⁷ tn Or “crippled.”

[3:2]  ⁸ tn Grk “from his mother’s womb.”

[3:2]  ⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁰ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹¹ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹³ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ¹⁶ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹⁹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ²⁰ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²² tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ²² tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²³ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁴ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ²⁵ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁶ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ²⁵ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ²⁶ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ²⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²⁸ tn Grk “And all.” 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.

[3:10]  ³¹ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ³² sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ³⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ³⁵ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ³⁶ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ³⁷ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ³⁸ tn Grk “or why.”

[3:12]  ³⁹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ⁴⁰ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁴¹ tn Or “ancestors”; Grk “fathers.”

[3:13]  ⁴² sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴³ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁴⁴ tn Or “denied,” “disowned.”

[3:13]  ⁴⁵ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ⁴³ tn Or “denied,” “disowned.”

[3:15]  ⁴⁶ tn Or “You put to death.”

[3:15]  ⁴⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ⁴⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁴⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:16]  ⁴⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵⁰ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ⁵¹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵³ tn Or “in full view.”

[3:17]  ⁵² sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ⁵⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁵⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁵⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  ⁵⁸ tn Or “relief.”

[3:20]  ⁵⁹ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ⁶⁰ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  ⁶¹ tn Or “designated in advance.”

[3:21]  ⁶¹ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁶² sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁶³ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  ⁶⁴ tn Or “spoke.”

[3:21]  ⁶⁵ tn Or “from all ages past.”

[3:22]  ⁶⁴ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁶⁵ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ⁶⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁶⁸ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁶⁹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ⁷⁰ tn Or “proclaimed.”

[3:25]  ⁷³ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁷⁴ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ⁷⁵ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁷⁶ sn A quotation from Gen 22:18.

[3:26]  ⁷⁶ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁷⁷ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁷⁸ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[9:1]  ⁷⁹ tn Or “Saul, making dire threats.”

[9:1]  ⁸⁰ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ⁸² sn See the note on synagogue in 6:9.

[9:2]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  ⁸⁵ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ⁸⁶ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ⁸⁸ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ⁸⁹ tn The double vocative suggests emotion.

[9:4]  ⁹⁰ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ⁹¹ tn Or “But arise.”

[9:6]  ⁹² tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ⁹⁴ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁹⁵ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁹⁶ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁹⁷ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁹⁸ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁹⁹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ¹⁰⁰ tn Grk “And for.” 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.

[9:9]  ¹⁰¹ tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ¹⁰³ tn Grk “And the.” 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.

[9:10]  ¹⁰⁴ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ¹⁰⁵ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ¹⁰⁶ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ¹⁰⁹ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:13]  ¹¹² sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹¹³ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ¹¹⁵ tn Grk “to bind.”

[9:14]  ¹¹⁶ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ¹¹⁸ tn Or “tool.”

[9:15]  ¹¹⁹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ¹²¹ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ¹²⁴ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹²⁵ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹²⁶ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹²⁷ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ¹²⁷ tn Grk “And immediately.” 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.

[9:18]  ¹²⁸ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ¹²⁹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ¹³⁰ tn Grk “It happened that for several days.” 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.

[9:20]  ¹³³ sn See the note on synagogue in 6:9.

[9:20]  ¹³⁴ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:21]  ¹³⁶ tn Grk “And all.” 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.

[9:21]  ¹³⁷ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹³⁸ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ¹³⁹ 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.

[9:22]  ¹³⁹ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ¹⁴⁰ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁴¹ tn Or “by showing for certain.”

[9:22]  ¹⁴² tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:23]  ¹⁴² sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ¹⁴⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹⁴⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹⁴⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ¹⁴⁸ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ¹⁴⁹ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ¹⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹⁵² tn Or “join.”

[9:26]  ¹⁵³ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ¹⁵⁴ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹⁵⁵ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹⁵⁶ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ¹⁵⁷ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ¹⁵⁸ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ¹⁵⁷ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ¹⁶⁰ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ¹⁶¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ¹⁶³ sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:31]  ¹⁶⁶ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹⁶⁷ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ¹⁶⁸ tn Grk “had.”

[9:31]  ¹⁶⁹ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹⁷⁰ tn Grk “And living.” 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.

[9:31]  ¹⁷¹ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ¹⁶⁹ tn Grk “Now 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.

[9:32]  ¹⁷⁰ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ¹⁷¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ¹⁷² tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ¹⁷⁵ tn Grk “And Peter.” 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.

[9:34]  ¹⁷⁶ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ¹⁷⁷ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ¹⁷⁸ tn Grk “And all.” 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.

[9:35]  ¹⁷⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ¹⁸⁰ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ¹⁸¹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ¹⁸² sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ¹⁸¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹⁸² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹⁸³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ¹⁸⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ¹⁸⁴ tn Grk “It happened that in those days.” 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.

[9:37]  ¹⁸⁵ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹⁸⁶ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁸⁷ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ¹⁸⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹⁸⁸ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ¹⁹⁰ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ¹⁹¹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁹² tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹⁹³ 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.

[9:39]  ¹⁹⁴ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁹⁵ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁹⁶ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ¹⁹³ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁹⁴ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹⁹⁵ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁹⁶ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ¹⁹⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁹⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  ¹⁹⁹ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ²⁰⁰ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ²⁰² 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.

[9:43]  ²⁰³ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ²⁰⁴ tn Grk “with a certain Simon.”

[9:43]  ²⁰⁵ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[1:1]  ²⁰⁵ tn Or “produced,” Grk “made.”

[1:1]  ²⁰⁶ 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]  ²⁰⁷ 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]  ²⁰⁸ 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]  ²⁰⁸ 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]  ²⁰⁹ 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”).

[1:2]  ²¹⁰ tn Or “through.”

[1:3]  ²¹¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ²¹² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ²¹³ 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]  ²¹⁴ 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]  ²¹⁵ 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]  ²¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²¹⁷ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²¹⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²¹⁹ 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]  ²²⁰ 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]  ²¹⁷ 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]  ²¹⁸ tn The pronoun is plural in Greek.

[1:6]  ²²⁰ 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]  ²²³ tn Grk “It is not for you to know.”

[1:8]  ²²⁶ tn Or “to the ends.”

[1:9]  ²²⁹ 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]  ²³² 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.

[1:10]  ²³³ tn Grk “behold.”

[1:11]  ²³⁵ 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]  ²³⁶ 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]  ²³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²³⁹ 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]  ²⁴⁰ 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]  ²⁴¹ 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]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ 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]  ²⁴⁴ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ²⁴⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁵⁰ 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]  ²⁵¹ tn Grk “foretold by the mouth of.”

[1:17]  ²⁵³ 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]  ²⁵⁶ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ²⁵⁷ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ²⁵⁸ tn Traditionally, “falling headlong.”

[1:18]  ²⁵⁹ tn Or “all his bowels.”

[1:19]  ²⁵⁹ 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]  ²⁶⁰ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ²⁶¹ 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]  ²⁶² tn Or “uninhabited” or “empty.”

[1:20]  ²⁶³ sn A quotation from Ps 69:25.

[1:20]  ²⁶⁴ tn Or “Let another take his office.”

[1:21]  ²⁶⁵ 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]  ²⁶⁶ 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]  ²⁶⁸ tn Here the pronoun “he” refers to Jesus.

[1:23]  ²⁷¹ 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]  ²⁷² tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ²⁷⁴ 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]  ²⁷⁷ tn Grk “to take the place.”

[1:25]  ²⁷⁸ tn Or “of this ministry.”

[1:25]  ²⁷⁹ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ²⁸⁰ 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]  ²⁸⁰ 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]  ²⁸¹ tn Grk “and the lot fell on Matthias.”

[1:26]  ²⁸² tn Or “he was counted as one of the apostles along with the eleven.”