Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹  Barnabas, Simeon called Niger, ²  Lucius the Cyrenian, ³  Manaen (a close friend of Herod ⁴  the tetrarch ⁵  from childhood ⁶ ) and Saul.

Kisah Para Rasul 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 ⁷  for prayer, ⁸  at three o’clock in the afternoon. ⁹  3:2 And a man lame ¹⁰  from birth ¹¹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹²  so he could beg for money ¹³  from those going into the temple courts. ¹⁴  3:3 When he saw Peter and John about to go into the temple courts, ¹⁵  he asked them for money. ¹⁶  3:4 Peter looked directly ¹⁷  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹⁸  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁹  but what I do have I give you. In the name ²⁰  of Jesus Christ ²¹  the Nazarene, stand up and ²²  walk!” 3:7 Then ²³  Peter ²⁴  took hold ²⁵  of him by the right hand and raised him up, and at once the man’s ²⁶  feet and ankles were made strong. ²⁷  3:8 He ²⁸  jumped up, ²⁹  stood and began walking around, and he entered the temple courts ³⁰  with them, walking and leaping and praising God. 3:9 All ³¹  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 ³²  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³³  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ³⁴  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ³⁵  called Solomon’s Portico. ³⁶  3:12 When Peter saw this, he declared to the people, “Men of Israel, ³⁷  why are you amazed at this? Why ³⁸  do you stare at us as if we had made this man ³⁹  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ⁴⁰  the God of our forefathers, ⁴¹  has glorified ⁴²  his servant ⁴³  Jesus, whom you handed over and rejected ⁴⁴  in the presence of Pilate after he had decided ⁴⁵  to release him. 3:14 But you rejected ⁴⁶  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ⁴⁷  the Originator ⁴⁸  of life, whom God raised ⁴⁹  from the dead. To this fact we are witnesses! ⁵⁰  3:16 And on the basis of faith in Jesus’ ⁵¹  name, ⁵²  his very name has made this man – whom you see and know – strong. The ⁵³  faith that is through Jesus ⁵⁴  has given him this complete health in the presence ⁵⁵  of you all. 3:17 And now, brothers, I know you acted in ignorance, ⁵⁶  as your rulers did too. 3:18 But the things God foretold ⁵⁷  long ago through ⁵⁸  all the prophets – that his Christ ⁵⁹  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 ⁶⁰  may come from the presence of the Lord, ⁶¹  and so that he may send the Messiah ⁶²  appointed ⁶³  for you – that is, Jesus. 3:21 This one ⁶⁴  heaven must ⁶⁵  receive until the time all things are restored, ⁶⁶  which God declared ⁶⁷  from times long ago ⁶⁸  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 ⁶⁹  him in everything he tells you. ⁷⁰  3:23 Every person ⁷¹  who does not obey that prophet will be destroyed and thus removed ⁷²  from the people.’ ⁷³  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁷⁴  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁷⁵  saying to Abraham, ‘And in your descendants ⁷⁶  all the nations ⁷⁷  of the earth will be blessed.’ ⁷⁸  3:26 God raised up ⁷⁹  his servant and sent him first to you, to bless you by turning ⁸⁰  each one of you from your iniquities.” ⁸¹ 

Kisah Para Rasul 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ⁸²  the former ⁸³  account, ⁸⁴  Theophilus, ⁸⁵  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ⁸⁶  after he had given orders ⁸⁷  by ⁸⁸  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁸⁹  also, after his suffering, ⁹⁰  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁹¹  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ⁹²  he declared, ⁹³  “Do not leave Jerusalem, ⁹⁴  but wait there ⁹⁵  for what my ⁹⁶  Father promised, ⁹⁷  which you heard about from me. ⁹⁸  1:5 For ⁹⁹  John baptized with water, but you ¹⁰⁰  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, ¹⁰¹  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ¹⁰²  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 ¹⁰³  of the earth.” 1:9 After ¹⁰⁴  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ¹⁰⁵  they were still staring into the sky while he was going, suddenly ¹⁰⁶  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ¹⁰⁷  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹⁰⁸  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 ¹⁰⁹  from the mountain ¹¹⁰  called the Mount of Olives ¹¹¹  (which is near Jerusalem, a Sabbath day’s journey ¹¹²  away). 1:13 When ¹¹³  they had entered Jerusalem, ¹¹⁴  they went to the upstairs room where they were staying. Peter ¹¹⁵  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. ¹¹⁶  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. ¹¹⁷  1:15 In those days ¹¹⁸  Peter stood up among the believers ¹¹⁹  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ¹²⁰  the scripture had to be fulfilled that the Holy Spirit foretold through ¹²¹  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.” ¹²²  1:18 (Now this man Judas ¹²³  acquired a field with the reward of his unjust deed, ¹²⁴  and falling headfirst ¹²⁵  he burst open in the middle and all his intestines ¹²⁶  gushed out. 1:19 This ¹²⁷  became known to all who lived in Jerusalem, so that in their own language ¹²⁸  they called that field ¹²⁹  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹³⁰  and let there be no one to live in it,’ ¹³¹  and ‘Let another take his position of responsibility.’ ¹³²  1:21 Thus one of the men ¹³³  who have accompanied us during all the time the Lord Jesus associated with ¹³⁴  us, 1:22 beginning from his baptism by John until the day he ¹³⁵  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ¹³⁶  proposed two candidates: ¹³⁷  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ¹³⁸  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ¹³⁹  of this service ¹⁴⁰  and apostleship from which Judas turned aside ¹⁴¹  to go to his own place.” ¹⁴²  1:26 Then ¹⁴³  they cast lots for them, and the one chosen was Matthias; ¹⁴⁴  so he was counted with the eleven apostles. ¹⁴⁵ 

[13:1]  ¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ² sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ³ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁴ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁵ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁶ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[3:1]  ⁷ tn Grk “hour.”

[3:1]  ⁸ 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]  ⁹ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁰ tn Or “crippled.”

[3:2]  ¹¹ tn Grk “from his mother’s womb.”

[3:2]  ¹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹³ 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]  ¹⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ¹⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ¹⁶ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁷ 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]  ¹⁸ 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]  ²³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁵ 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]  ²⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ³¹ 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]  ³² 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]  ³³ 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]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[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]  ⁴⁶ tn Or “denied,” “disowned.”

[3:15]  ⁴⁷ tn Or “You put to death.”

[3:15]  ⁴⁸ tn Or “Founder,” “founding Leader.”

[3:15]  ⁴⁹ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁵⁰ 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.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:16]  ⁵¹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ⁵⁵ tn Or “in full view.”

[3:17]  ⁵⁶ 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]  ⁵⁷ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁵⁸ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁵⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:20]  ⁶⁰ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ⁶¹ 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]  ⁶² tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ⁶³ tn Or “designated in advance.”

[3:21]  ⁶⁴ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁶⁵ 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]  ⁶⁶ 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]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁶⁷ tn Or “spoke.”

[3:21]  ⁶⁸ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:22]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[3:25]  ⁷⁵ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁷⁶ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ⁷⁷ 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]  ⁷⁸ sn A quotation from Gen 22:18.

[3:26]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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.

[1:1]  ⁸² tn Or “produced,” Grk “made.”

[1:1]  ⁸³ 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]  ⁸⁴ 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]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn Or “through.”

[1:3]  ⁸⁹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁹⁰ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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]  ⁹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁹⁵ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁹⁶ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ tn The pronoun is plural in Greek.

[1:6]  ¹⁰¹ 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]  ¹⁰² tn Grk “It is not for you to know.”

[1:8]  ¹⁰³ tn Or “to the ends.”

[1:9]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “behold.”

[1:11]  ¹⁰⁷ 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]  ¹⁰⁸ 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.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ¹⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ¹¹⁷ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ tn Grk “foretold by the mouth of.”

[1:17]  ¹²² 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]  ¹²³ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹²⁴ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹²⁵ tn Traditionally, “falling headlong.”

[1:18]  ¹²⁶ tn Or “all his bowels.”

[1:19]  ¹²⁷ 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]  ¹²⁸ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹²⁹ 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]  ¹³⁰ tn Or “uninhabited” or “empty.”

[1:20]  ¹³¹ sn A quotation from Ps 69:25.

[1:20]  ¹³² tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ tn Here the pronoun “he” refers to Jesus.

[1:23]  ¹³⁶ 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]  ¹³⁷ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ¹³⁸ 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]  ¹³⁹ tn Grk “to take the place.”

[1:25]  ¹⁴⁰ tn Or “of this ministry.”

[1:25]  ¹⁴¹ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ tn Grk “and the lot fell on Matthias.”

[1:26]  ¹⁴⁵ tn Or “he was counted as one of the apostles along with the eleven.”