Acts 4:2

4:2 angry ¹  because they were teaching the people and announcing ²  in Jesus the resurrection of the dead.

Acts 17:32

17:32 Now when they heard about ³  the resurrection from the dead, some began to scoff, ⁴  but others said, “We will hear you again about this.”

Acts 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁵ 

Acts 1:22

1:22 beginning from his baptism by John until the day he ⁶  was taken up from us – one of these must become a witness of his resurrection together with us.”

Acts 2:31

2:31 David by foreseeing this ⁷  spoke about the resurrection of the Christ, ⁸  that he was neither abandoned to Hades, ⁹  nor did his body ¹⁰  experience ¹¹  decay. ¹² 

Acts 4:33

4:33 With ¹³  great power the apostles were giving testimony ¹⁴  to the resurrection of the Lord Jesus, and great grace was on them all.

Acts 24:15

24:15 I have ¹⁵  a hope in God (a hope ¹⁶  that ¹⁷  these men ¹⁸  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁹ 

Acts 24:21

24:21 other than ²⁰  this one thing ²¹  I shouted out while I stood before ²²  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ²³ 

Acts 26:23

26:23 that ²⁴  the Christ ²⁵  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²⁶  and to the Gentiles.” ²⁷ 

Acts 23:6

23:6 Then when Paul noticed ²⁸  that part of them were Sadducees ²⁹  and the others Pharisees, ³⁰  he shouted out in the council, ³¹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ³²  of the dead!”

Acts 17:18

17:18 Also some of the Epicurean ³³  and Stoic ³⁴  philosophers were conversing ³⁵  with him, and some were asking, ³⁶  “What does this foolish babbler ³⁷  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ³⁸  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ³⁹ 

[4:2]  ¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ² tn Or “proclaiming.”

[17:32]  ³ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁴ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[23:8]  ⁵ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[1:22]  ⁷ tn Here the pronoun “he” refers to Jesus.

[2:31]  ⁹ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ¹⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ¹¹ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹² tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹³ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹⁴ sn An allusion to Ps 16:10.

[4:33]  ¹¹ tn Grk “And with.” 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.

[4:33]  ¹² tn Or “were witnessing.”

[24:15]  ¹³ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹⁴ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹⁵ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹⁶ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁷ tn Or “the unjust.”

[24:21]  ¹⁵ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ¹⁶ tn Grk “one utterance.”

[24:21]  ¹⁷ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁸ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[26:23]  ¹⁷ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ¹⁹ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²⁰ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[23:6]  ¹⁹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ²⁰ sn See the note on Sadducees in 4:1.

[23:6]  ²¹ sn See the note on Pharisee in 5:34.

[23:6]  ²² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ²³ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[17:18]  ²¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²⁴ tn Grk “saying.”

[17:18]  ²⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²⁷ sn This is a parenthetical note by the author.