Matius 21:11

21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ¹  in Galilee.”

Lukas 2:25-35

The Prophecy of Simeon

2:25 Now ²  there was a man in Jerusalem ³  named Simeon who was righteous ⁴  and devout, looking for the restoration ⁵  of Israel, and the Holy Spirit ⁶  was upon him. 2:26 It ⁷  had been revealed ⁸  to him by the Holy Spirit that he would not die ⁹  before ¹⁰  he had seen the Lord’s Christ. ¹¹  2:27 So ¹²  Simeon, ¹³  directed by the Spirit, ¹⁴  came into the temple courts, ¹⁵  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹⁶  2:28 Simeon ¹⁷  took him in his arms and blessed God, saying, ¹⁸ 

2:29 “Now, according to your word, ¹⁹  Sovereign Lord, ²⁰  permit ²¹  your servant ²²  to depart ²³  in peace.

2:30 For my eyes have seen your salvation ²⁴ 

2:31 that you have prepared in the presence of all peoples: ²⁵ 

2:32 a light, ²⁶ 

for revelation to the Gentiles,

and for glory ²⁷  to your people Israel.”

2:33 So ²⁸  the child’s ²⁹  father ³⁰  and mother were amazed ³¹  at what was said about him. 2:34 Then ³²  Simeon blessed them and said to his mother Mary, “Listen carefully: ³³  This child ³⁴  is destined to be the cause of the falling and rising ³⁵  of many in Israel and to be a sign that will be rejected. ³⁶  2:35 Indeed, as a result of him the thoughts ³⁷  of many hearts will be revealed ³⁸  – and a sword ³⁹  will pierce your own soul as well!” ⁴⁰ 

Yohanes 1:21

1:21 So they asked him, “Then who are you? ⁴¹  Are you Elijah?” He said, “I am not!” ⁴²  “Are you the Prophet?” ⁴³  He answered, “No!”

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁴⁴  him in everything he tells you. ⁴⁵ 

Kisah Para Rasul 3:7

3:7 Then ⁴⁶  Peter ⁴⁷  took hold ⁴⁸  of him by the right hand and raised him up, and at once the man’s ⁴⁹  feet and ankles were made strong. ⁵⁰ 

Kisah Para Rasul 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ⁵¹  the former ⁵²  account, ⁵³  Theophilus, ⁵⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ⁵⁵  after he had given orders ⁵⁶  by ⁵⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁵⁸  also, after his suffering, ⁵⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁶⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ⁶¹  he declared, ⁶²  “Do not leave Jerusalem, ⁶³  but wait there ⁶⁴  for what my ⁶⁵  Father promised, ⁶⁶  which you heard about from me. ⁶⁷  1:5 For ⁶⁸  John baptized with water, but you ⁶⁹  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, ⁷⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁷¹  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 ⁷²  of the earth.” 1:9 After ⁷³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ⁷⁴  they were still staring into the sky while he was going, suddenly ⁷⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ⁷⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁷⁷  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 ⁷⁸  from the mountain ⁷⁹  called the Mount of Olives ⁸⁰  (which is near Jerusalem, a Sabbath day’s journey ⁸¹  away). 1:13 When ⁸²  they had entered Jerusalem, ⁸³  they went to the upstairs room where they were staying. Peter ⁸⁴  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. ⁸⁵  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. ⁸⁶  1:15 In those days ⁸⁷  Peter stood up among the believers ⁸⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁸⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁹⁰  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.” ⁹¹  1:18 (Now this man Judas ⁹²  acquired a field with the reward of his unjust deed, ⁹³  and falling headfirst ⁹⁴  he burst open in the middle and all his intestines ⁹⁵  gushed out. 1:19 This ⁹⁶  became known to all who lived in Jerusalem, so that in their own language ⁹⁷  they called that field ⁹⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁹⁹  and let there be no one to live in it,’ ¹⁰⁰  and ‘Let another take his position of responsibility.’ ¹⁰¹  1:21 Thus one of the men ¹⁰²  who have accompanied us during all the time the Lord Jesus associated with ¹⁰³  us, 1:22 beginning from his baptism by John until the day he ¹⁰⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ¹⁰⁵  proposed two candidates: ¹⁰⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ¹⁰⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ¹⁰⁸  of this service ¹⁰⁹  and apostleship from which Judas turned aside ¹¹⁰  to go to his own place.” ¹¹¹  1:26 Then ¹¹²  they cast lots for them, and the one chosen was Matthias; ¹¹³  so he was counted with the eleven apostles. ¹¹⁴ 

[21:11]  ¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:25]  ² tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁴ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁵ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁶ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:26]  ⁷ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁸ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁹ tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹⁰ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[2:27]  ¹² tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ¹³ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ¹⁴ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ¹⁵ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ¹⁶ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:28]  ¹⁷ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹⁸ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:29]  ¹⁹ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ²⁰ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ²¹ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ²² tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ²³ tn Grk “now release your servant.”

[2:30]  ²⁴ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ²⁵ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ²⁶ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ²⁷ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:33]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ²⁹ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ³⁰ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ³¹ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[2:34]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ³³ tn Grk “behold.”

[2:34]  ³⁴ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ³⁵ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ³⁶ tn Grk “and for a sign of contradiction.”

[2:35]  ³⁷ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ³⁸ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ³⁹ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁴⁰ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[1:21]  ⁴¹ tn Grk “What then?” (an idiom).

[1:21]  ⁴² sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ⁴³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[3:22]  ⁴⁴ 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]  ⁴⁵ 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.

[3:7]  ⁴⁶ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁴⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁴⁸ 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]  ⁴⁹ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁵⁰ 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.

[1:1]  ⁵¹ tn Or “produced,” Grk “made.”

[1:1]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Or “through.”

[1:3]  ⁵⁸ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁵⁹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁶⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁶⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn The pronoun is plural in Greek.

[1:6]  ⁷⁰ 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]  ⁷¹ tn Grk “It is not for you to know.”

[1:8]  ⁷² tn Or “to the ends.”

[1:9]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Grk “behold.”

[1:11]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁸⁶ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁹¹ 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]  ⁹² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁹³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁹⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁹⁵ tn Or “all his bowels.”

[1:19]  ⁹⁶ 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]  ⁹⁷ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁹⁸ 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]  ⁹⁹ tn Or “uninhabited” or “empty.”

[1:20]  ¹⁰⁰ sn A quotation from Ps 69:25.

[1:20]  ¹⁰¹ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Here the pronoun “he” refers to Jesus.

[1:23]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “to take the place.”

[1:25]  ¹⁰⁹ tn Or “of this ministry.”

[1:25]  ¹¹⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn Grk “and the lot fell on Matthias.”

[1:26]  ¹¹⁴ tn Or “he was counted as one of the apostles along with the eleven.”