Acts 1
1
Jesus Ascends to Heaven
1 I wrote#tn Or “produced,” Grk “made.” the former#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). account,#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.sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts. Theophilus,#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). about all that Jesus began to do and teach 2 until the day he was taken up to heaven,#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. after he had given orders#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”). by#tn Or “through.” the Holy Spirit to the apostles he had chosen. 3 To the same apostles#tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity. also, after his suffering,#sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it. he presented himself alive with many convincing proofs. He was seen by them over a forty-day period#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. and spoke about matters concerning the kingdom of God. 4 While he was with them,#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. he declared,#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). “Do not leave Jerusalem,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. but wait there#tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context). for what my#tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215). Father promised,#tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse). which you heard about from me.#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. 5 For#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. John baptized with water, but you#tn The pronoun is plural in Greek. will be baptized with the Holy Spirit not many days from now.”
6 So when they had gathered together, they began to ask him,#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. “Lord, is this the time when you are restoring the kingdom to Israel?” 7 He told them, “You are not permitted to know#tn Grk “It is not for you to know.” the times or periods that the Father has set by his own authority. 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#tn Or “to the ends.” of the earth.” 9 After#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. he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 10 As#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. they were still staring into the sky while he was going, suddenly#tn Grk “behold.” two men in white clothing stood near them 11 and said, “Men of Galilee, why do you stand here#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. looking up into the sky? This same Jesus who has been taken up from you into heaven#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.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. will come back in the same way you saw him go into heaven.”
A Replacement for Judas is Chosen
12 Then they returned to Jerusalem#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. from the mountain#tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”). called the Mount of Olives#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. (which is near Jerusalem, a Sabbath day’s journey#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). away). 13 When#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. they had entered Jerusalem,#tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context). they went to the upstairs room where they were staying. Peter#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. 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.#tn The words “were there” are not in the Greek text, but are implied. 14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.#sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3. 15 In those days#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. Peter stood up among the believers#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). (a gathering of about one hundred and twenty people) and said, 16 “Brothers,#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. the scripture had to be fulfilled that the Holy Spirit foretold through#tn Grk “foretold by the mouth of.” David concerning Judas – who became the guide for those who arrested Jesus – 17 for he was counted as one of us and received a share in this ministry.”#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.” 18 (Now this man Judas#tn The referent of “this man” (Judas) was specified in the translation for clarity. acquired a field with the reward of his unjust deed,#tn Traditionally, “with the reward of his wickedness.” and falling headfirst#tn Traditionally, “falling headlong.” he burst open in the middle and all his intestines#tn Or “all his bowels.” gushed out. 19 This#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. became known to all who lived in Jerusalem, so that in their own language#sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day. they called that field#tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style. Hakeldama, that is, “Field of Blood.”) 20 “For it is written in the book of Psalms, ‘Let his house become deserted,#tn Or “uninhabited” or “empty.” and let there be no one to live in it,’#sn A quotation from Ps 69:25. and ‘Let another take his position of responsibility.’#tn Or “Let another take his office.”sn A quotation from Ps 109:8. 21 Thus one of the men#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. who have accompanied us during all the time the Lord Jesus associated with#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.” us, 22 beginning from his baptism by John until the day he#tn Here the pronoun “he” refers to Jesus. was taken up from us – one of these must become a witness of his resurrection together with us.” 23 So they#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. proposed two candidates:#tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity. Joseph called Barsabbas (also called Justus) and Matthias. 24 Then they prayed,#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. “Lord, you know the hearts of all. Show us which one of these two you have chosen 25 to assume the task#tn Grk “to take the place.” of this service#tn Or “of this ministry.” and apostleship from which Judas turned aside#tn Or “the task of this service and apostleship which Judas ceased to perform.” to go to his own place.”#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. 26 Then#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. they cast lots for them, and the one chosen was Matthias;#tn Grk “and the lot fell on Matthias.” so he was counted with the eleven apostles.#tn Or “he was counted as one of the apostles along with the eleven.”
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1996 - 2007 by Biblical Studies Press, LLC
Acts 1
1
1To Theophilus, # 1:1 Some scholars believe that Theophilus could be a symbolic name and not necessarily one individual. This is most likely not written to one individual. When the meaning of his name is translated, the sentence reads, “I wrote to you before, O lover of God.” Both Luke and Acts were written to every lover of God. the lover of God.
I write to you again, my dear friend, to give you further details # 1:1 This account was written by Luke, the human author of the Gospel of Luke. The title Lord Jesus is found only in the Aramaic. The Greek is simply “Jesus.” about the life of our Lord Jesus and all the things that he did and taught. # 1:1 Although Jesus’ work of redemption has been completed for us, there is still the unfinished work of preparing and beautifying his eternal partner, the bride of Christ. With gifts of power Jesus’ church is continuing what he began to do and teach through evangelism and discipleship. See Matt. 28:19–20; John 21:25; Eph. 4:11–13.
2Just before he ascended into heaven, Jesus left instructions # 1:2 Or “commands.” through the Holy Spirit for the apostles he had chosen. 3After the sufferings of his cross, Jesus appeared alive many times # 1:3 Jesus appeared to his followers at least eleven times and taught them the mysteries of God’s kingdom realm. See also Matt. 13:11. to these same apostles over a forty-day period, # 1:3 The number forty is significant, for it speaks of transformation and completeness through testing. Jesus was tempted for forty days, the deluge during Noah’s day lasted forty days and nights, Moses met with God for forty days on Sinai, Israel wandered for forty years, and Elijah fasted for forty days. Jesus spent forty days appearing to his disciples to teach them that a day of completeness and transformation had arrived. It took them forty days to comprehend that Christ’s kingdom was spiritual, not political. proving to them with many convincing signs that he had been resurrected. # 1:3 The world is still waiting to see “many convincing signs” from our lives signifying that we too have been raised from the dead. Spiritual fruit and spiritual power provide these signs. During these encounters, he taught them the truths of God’s kingdom. # 1:3 The Aramaic adds, “and shared meals with them.”
4Jesus instructed them, “Don’t leave Jerusalem, but wait here until you receive the gift I told you about, the gift the Father has promised. 5For John baptized you in water, but in a few days from now you will be baptized in the Holy Spirit!” # 1:5 The Aramaic implies that they would be the ones who would do the baptizing: “John baptized you in water, but you will baptize [others] in the Holy Spirit.”
6Every time they were gathered together, they asked Jesus, “Lord, is it now the time for you to free Israel and restore our kingdom?”
7He answered, “The Father is the one who sets the fixed dates and the times of their fulfillment. You are not permitted to know the timing of all that he has prepared by his own authority. 8But I promise you this—the Holy Spirit will come upon you, and you will be seized with power. # 1:8 Or “You will seize power.” You will be my messengers # 1:8 Or “witnesses.” The Greek word can also be translated “martyrs.” to Jerusalem, throughout Judea, the distant provinces # 1:8 Or “Samaria,” a term used for a distant province populated by another people group. —even to the remotest places on earth!” # 1:8 See Matt. 24:14.
9Right after Jesus spoke those words, the disciples saw him being lifted into the sky, and disappearing into a cloud! # 1:9 Or “A cloud came under him and took him up from their sight.” The Aramaic is “A cloud accepted him and covered him from their eyes.” He did not start from a cloud and ascend to outer space. He started from their visible presence, and disappeared from view in a cloud, ascending by that means into heaven. And when he returns, it will be in reverse order. We will see him appearing from out of a cloud, then descending back into our visible presence where we can see him and be forever with him. 10As they stared into the sky, watching Jesus ascend, two men in white robes suddenly appeared beside them. 11They told the startled disciples, “Galileans, why are you staring up into the sky? Jesus has been taken from you into heaven, but he will come back in the same way that you saw him ascend.”
A New Apostle Is Chosen
12The disciples left the Mount of Olives and returned to Jerusalem, which was less than a mile away. # 1:12 The Aramaic is “seven stadia” (furlongs). A furlong is about one-eighth of a mile. The Greek uses a phrase not found in the Septuagint or elsewhere in the Greek New Testament or in any Greek literature: “of a Sabbath having away.” It is rendered in most modern translations “a Sabbath’s journey.” 13-14Arriving there, they went into a large second-floor room to pray. # 1:13–14 The Greek uses the definite article “the upstairs room.” This was where they had met before to have the Last Supper with Jesus. In Mark’s Gospel, after the disciples returned from witnessing the ascension, they preached, for Mark is the Gospel of ministry. In Luke, after Jesus’ ascension, they praised, and here in Acts they prayed. Those present were Peter, John, Jacob, Andrew, Philip, Thomas, Bartholomew, Matthew, Jacob (the son of Alpheus), Simon (the zealot), Judas (the son of Jacob), and a number of women, including Mary, Jesus’ mother. His brothers # 1:13–14 Or “siblings.” Jesus’ four brothers are named in Matt. 13:55 and Mark 6:3 as Jacob, Joses (or Joseph), Simon, and Judah. Even though John 7:5 records that early in Jesus’ ministry his own brothers did not believe in him, they obviously later repented and received the revelation of the resurrected Christ, their own brother, and believed in him. were there as well. All of them were united in prayer, gripped with one passion, # 1:13–14 The Aramaic is “They prayed with one soul.” interceding night and day.
15During this time Peter stood up among the 120 believers who were gathered and said, 16“Fellow believers, # 1:16 Or “brothers.” the Scripture David prophesied by the Holy Spirit concerning Judas had to be fulfilled. # 1:16 That is, replacing Judas with another to complete the Twelve. See v. 20. Judas betrayed our Lord Jesus and led the mob to the garden to arrest him. 17He was one of us, and he was chosen to be an apostle just as we were. # 1:17 As translated from the Aramaic. 18He earned the wages of his sin, # 1:18 As translated from the Aramaic. The Greek is “He acquired a field with the reward of his wickedness.” Judas would have had no time between his betrayal and his suicide to purchase land. This plot of land was likely purchased by the Jewish authorities. They could not use the returned blood money for temple purposes, so instead they purchased a small burial plot for Judas. for he fell headfirst, and his belly split open, spilling his intestines on the ground. 19Everyone in Jerusalem knows what happened to him. That’s why the field where he died is called in Aramaic # 1:19 Or “in the language of the region.” The Greek text is clear that the Jews of Jesus’ day spoke Aramaic, the language that Jesus and his apostles taught in. The Greek text transliterates the name of the field into a Greek equivalent for a Greek audience. ‘Haqel Dama,’ that is, ‘The Bloody Field.’ 20For it is written in the Psalms:
‘Let his house be deserted and become a wasteland.
No one will live there.’ # 1:20 See Ps. 69:25.
And also:
‘Let another take his ministry.’ # 1:20 See Ps. 109:8.
21“So then, we must choose his replacement from among those who have been with us from the very beginning, # 1:21 Or “that our Lord Jesus went in and out among us.” 22from John’s baptism until Jesus’ ascension. And, like us, he must be a witness of his resurrection.”
23They proposed two candidates: Joseph, who is also called Barsabbas the Just, and Matthias. # 1:23 Barsabbas means “son of promise.” Matthias means “gift of YHWH.” 24They all prayed, “Lord Yahweh, # 1:24 As translated from the Aramaic. The Greek is simply “Lord.” you know the heart of every man. # 1:24 The Greek is “Lord, you are the heart knower of all.” Please give us clear revelation to know which of these two men you have chosen 25to be an apostle and take Judas’ place because he renounced his apostleship to go where he belonged.” # 1:25 The Aramaic is “go to his place.” The Greek is “departed from this life,” a euphemism for death. 26They cast lots # 1:26 This was similar to rolling dice. Casting lots is not mentioned again in the New Testament after the Holy Spirit was poured out. The Aramaic reads “They raised up a shaking-free and elevated Matthias,” which indicates they shook free from Judas’ claim to apostleship and appointed Matthias. and determined that Matthias was the Lord’s choice, so he was added to the eleven apostles.
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