Acts 9:17

9:17 So Ananias departed and entered the house, placed ¹  his hands on Saul ²  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ³  has sent me so that you may see again and be filled with the Holy Spirit.” ⁴ 

Acts 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁵  to murder ⁶  the Lord’s disciples, went to the high priest

Acts 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ⁷  the former ⁸  account, ⁹  Theophilus, ¹⁰  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ¹¹  after he had given orders ¹²  by ¹³  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ¹⁴  also, after his suffering, ¹⁵  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁶  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹⁷  he declared, ¹⁸  “Do not leave Jerusalem, ¹⁹  but wait there ²⁰  for what my ²¹  Father promised, ²²  which you heard about from me. ²³  1:5 For ²⁴  John baptized with water, but you ²⁵  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, ²⁶  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²⁷  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 ²⁸  of the earth.” 1:9 After ²⁹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ³⁰  they were still staring into the sky while he was going, suddenly ³¹  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³²  looking up into the sky? This same Jesus who has been taken up from you into heaven ³³  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 ³⁴  from the mountain ³⁵  called the Mount of Olives ³⁶  (which is near Jerusalem, a Sabbath day’s journey ³⁷  away). 1:13 When ³⁸  they had entered Jerusalem, ³⁹  they went to the upstairs room where they were staying. Peter ⁴⁰  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. ⁴¹  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. ⁴²  1:15 In those days ⁴³  Peter stood up among the believers ⁴⁴  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁴⁵  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁶  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.” ⁴⁷  1:18 (Now this man Judas ⁴⁸  acquired a field with the reward of his unjust deed, ⁴⁹  and falling headfirst ⁵⁰  he burst open in the middle and all his intestines ⁵¹  gushed out. 1:19 This ⁵²  became known to all who lived in Jerusalem, so that in their own language ⁵³  they called that field ⁵⁴  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁵⁵  and let there be no one to live in it,’ ⁵⁶  and ‘Let another take his position of responsibility.’ ⁵⁷  1:21 Thus one of the men ⁵⁸  who have accompanied us during all the time the Lord Jesus associated with ⁵⁹  us, 1:22 beginning from his baptism by John until the day he ⁶⁰  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁶¹  proposed two candidates: ⁶²  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁶³  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁶⁴  of this service ⁶⁵  and apostleship from which Judas turned aside ⁶⁶  to go to his own place.” ⁶⁷  1:26 Then ⁶⁸  they cast lots for them, and the one chosen was Matthias; ⁶⁹  so he was counted with the eleven apostles. ⁷⁰ 

Acts 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ⁷¹  the former ⁷²  account, ⁷³  Theophilus, ⁷⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ⁷⁵  after he had given orders ⁷⁶  by ⁷⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁷⁸  also, after his suffering, ⁷⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁸⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ⁸¹  he declared, ⁸²  “Do not leave Jerusalem, ⁸³  but wait there ⁸⁴  for what my ⁸⁵  Father promised, ⁸⁶  which you heard about from me. ⁸⁷  1:5 For ⁸⁸  John baptized with water, but you ⁸⁹  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, ⁹⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁹¹  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 ⁹²  of the earth.” 1:9 After ⁹³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ⁹⁴  they were still staring into the sky while he was going, suddenly ⁹⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ⁹⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁹⁷  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 ⁹⁸  from the mountain ⁹⁹  called the Mount of Olives ¹⁰⁰  (which is near Jerusalem, a Sabbath day’s journey ¹⁰¹  away). 1:13 When ¹⁰²  they had entered Jerusalem, ¹⁰³  they went to the upstairs room where they were staying. Peter ¹⁰⁴  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. ¹⁰⁵  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. ¹⁰⁶  1:15 In those days ¹⁰⁷  Peter stood up among the believers ¹⁰⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ¹⁰⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ¹¹⁰  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.” ¹¹¹  1:18 (Now this man Judas ¹¹²  acquired a field with the reward of his unjust deed, ¹¹³  and falling headfirst ¹¹⁴  he burst open in the middle and all his intestines ¹¹⁵  gushed out. 1:19 This ¹¹⁶  became known to all who lived in Jerusalem, so that in their own language ¹¹⁷  they called that field ¹¹⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹¹⁹  and let there be no one to live in it,’ ¹²⁰  and ‘Let another take his position of responsibility.’ ¹²¹  1:21 Thus one of the men ¹²²  who have accompanied us during all the time the Lord Jesus associated with ¹²³  us, 1:22 beginning from his baptism by John until the day he ¹²⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ¹²⁵  proposed two candidates: ¹²⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ¹²⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ¹²⁸  of this service ¹²⁹  and apostleship from which Judas turned aside ¹³⁰  to go to his own place.” ¹³¹  1:26 Then ¹³²  they cast lots for them, and the one chosen was Matthias; ¹³³  so he was counted with the eleven apostles. ¹³⁴ 

[9:17]  ¹ 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]  ² tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ³ 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]  ⁴ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:1]  ⁵ tn Or “Saul, making dire threats.”

[9:1]  ⁶ 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.

[1:1]  ⁹ tn Or “produced,” Grk “made.”

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “through.”

[1:3]  ¹⁷ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹⁸ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁹ 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]  ²⁵ 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]  ²⁶ tn The pronoun is plural in Greek.

[1:6]  ²⁹ 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]  ³³ tn Grk “It is not for you to know.”

[1:8]  ³⁷ tn Or “to the ends.”

[1:9]  ⁴¹ 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]  ⁴⁵ 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]  ⁴⁶ tn Grk “behold.”

[1:11]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁶¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁹ 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]  ⁷⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁷³ 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]  ⁷⁷ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁷⁸ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁷⁹ tn Traditionally, “falling headlong.”

[1:18]  ⁸⁰ tn Or “all his bowels.”

[1:19]  ⁸¹ 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]  ⁸² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁸³ 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]  ⁸⁵ tn Or “uninhabited” or “empty.”

[1:20]  ⁸⁶ sn A quotation from Ps 69:25.

[1:20]  ⁸⁷ tn Or “Let another take his office.”

[1:21]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹³ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁹⁷ 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]  ⁹⁸ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ¹⁰¹ 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]  ¹⁰⁵ tn Grk “to take the place.”

[1:25]  ¹⁰⁶ tn Or “of this ministry.”

[1:25]  ¹⁰⁷ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “and the lot fell on Matthias.”

[1:26]  ¹¹¹ tn Or “he was counted as one of the apostles along with the eleven.”

[1:1]  ¹¹³ tn Or “produced,” Grk “made.”

[1:1]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ tn Or “through.”

[1:3]  ¹²¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹²² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹²³ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹²⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹²⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹³⁰ 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]  ¹³¹ 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]  ¹²⁹ 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]  ¹³⁰ tn The pronoun is plural in Greek.

[1:6]  ¹³³ 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]  ¹³⁷ tn Grk “It is not for you to know.”

[1:8]  ¹⁴¹ tn Or “to the ends.”

[1:9]  ¹⁴⁵ 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]  ¹⁴⁹ 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]  ¹⁵⁰ tn Grk “behold.”

[1:11]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁵⁸ 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]  ¹⁵⁹ 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]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² 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]  ¹⁶³ 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]  ¹⁶⁴ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ¹⁶⁵ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷³ 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]  ¹⁷⁴ tn Grk “foretold by the mouth of.”

[1:17]  ¹⁷⁷ 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]  ¹⁸¹ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹⁸² tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹⁸³ tn Traditionally, “falling headlong.”

[1:18]  ¹⁸⁴ tn Or “all his bowels.”

[1:19]  ¹⁸⁵ 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]  ¹⁸⁶ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹⁸⁷ 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]  ¹⁸⁹ tn Or “uninhabited” or “empty.”

[1:20]  ¹⁹⁰ sn A quotation from Ps 69:25.

[1:20]  ¹⁹¹ tn Or “Let another take his office.”

[1:21]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁷ tn Here the pronoun “he” refers to Jesus.

[1:23]  ²⁰¹ 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]  ²⁰² tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ²⁰⁵ 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]  ²⁰⁹ tn Grk “to take the place.”

[1:25]  ²¹⁰ tn Or “of this ministry.”

[1:25]  ²¹¹ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ²¹² 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]  ²¹³ 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]  ²¹⁴ tn Grk “and the lot fell on Matthias.”

[1:26]  ²¹⁵ tn Or “he was counted as one of the apostles along with the eleven.”