Bible Reading November 9 
Acts 3:1--5:42
Context3:1 Now Peter and John were going up to the temple at the time 1 for prayer, 2 at three o’clock in the afternoon. 3 3:2 And a man lame 4 from birth 5 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 6 so he could beg for money 7 from those going into the temple courts. 8 3:3 When he saw Peter and John about to go into the temple courts, 9 he asked them for money. 10 3:4 Peter looked directly 11 at him (as did John) and said, “Look at us!” 3:5 So the lame man 12 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 13 but what I do have I give you. In the name 14 of Jesus Christ 15 the Nazarene, stand up and 16 walk!” 3:7 Then 17 Peter 18 took hold 19 of him by the right hand and raised him up, and at once the man’s 20 feet and ankles were made strong. 21 3:8 He 22 jumped up, 23 stood and began walking around, and he entered the temple courts 24 with them, walking and leaping and praising God. 3:9 All 25 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 26 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 27 at what had happened to him.
3:11 While the man 28 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 29 called Solomon’s Portico. 30 3:12 When Peter saw this, he declared to the people, “Men of Israel, 31 why are you amazed at this? Why 32 do you stare at us as if we had made this man 33 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 34 the God of our forefathers, 35 has glorified 36 his servant 37 Jesus, whom you handed over and rejected 38 in the presence of Pilate after he had decided 39 to release him. 3:14 But you rejected 40 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 41 the Originator 42 of life, whom God raised 43 from the dead. To this fact we are witnesses! 44 3:16 And on the basis of faith in Jesus’ 45 name, 46 his very name has made this man – whom you see and know – strong. The 47 faith that is through Jesus 48 has given him this complete health in the presence 49 of you all. 3:17 And now, brothers, I know you acted in ignorance, 50 as your rulers did too. 3:18 But the things God foretold 51 long ago through 52 all the prophets – that his Christ 53 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 54 may come from the presence of the Lord, 55 and so that he may send the Messiah 56 appointed 57 for you – that is, Jesus. 3:21 This one 58 heaven must 59 receive until the time all things are restored, 60 which God declared 61 from times long ago 62 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 63 him in everything he tells you. 64 3:23 Every person 65 who does not obey that prophet will be destroyed and thus removed 66 from the people.’ 67 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 68 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 69 saying to Abraham, ‘And in your descendants 70 all the nations 71 of the earth will be blessed.’ 72 3:26 God raised up 73 his servant and sent him first to you, to bless you by turning 74 each one of you from your iniquities.” 75
4:1 While Peter and John 76 were speaking to the people, the priests and the commander 77 of the temple guard 78 and the Sadducees 79 came up 80 to them, 4:2 angry 81 because they were teaching the people and announcing 82 in Jesus the resurrection of the dead. 4:3 So 83 they seized 84 them and put them in jail 85 until the next day (for it was already evening). 4:4 But many of those who had listened to 86 the message 87 believed, and the number of the men 88 came to about five thousand.
4:5 On the next day, 89 their rulers, elders, and experts in the law 90 came together 91 in Jerusalem. 92 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 93 4:7 After 94 making Peter and John 95 stand in their midst, they began to inquire, “By what power or by what name 96 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 97 replied, 98 “Rulers of the people and elders, 99 4:9 if 100 we are being examined 101 today for a good deed 102 done to a sick man – by what means this man was healed 103 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 104 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 105 is the stone that was rejected by you, 106 the builders, that has become the cornerstone. 107 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 108 by which we must 109 be saved.”
4:13 When they saw the boldness 110 of Peter and John, and discovered 111 that they were uneducated 112 and ordinary 113 men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 114 4:15 But when they had ordered them to go outside the council, 115 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 116 to all who live in Jerusalem that a notable miraculous sign 117 has come about through them, 118 and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more 119 to anyone in this name.” 4:18 And they called them in and ordered 120 them not to speak or teach at all in the name 121 of Jesus. 4:19 But Peter and John replied, 122 “Whether it is right before God to obey 123 you rather than God, you decide, 4:20 for it is impossible 124 for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 125 God for what had happened. 4:22 For the man, on whom this miraculous sign 126 of healing had been performed, 127 was over forty years old.
4:23 When they were released, Peter and John 128 went to their fellow believers 129 and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind 130 and said, “Master of all, 131 you who made the heaven, the earth, 132 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 133 your servant David our forefather, 134
‘Why do the nations 135 rage, 136
and the peoples plot foolish 137 things?
4:26 The kings of the earth stood together, 138
and the rulers assembled together,
against the Lord and against his 139 Christ.’ 140
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 141 your holy servant Jesus, whom you anointed, 142 4:28 to do as much as your power 143 and your plan 144 had decided beforehand 145 would happen. 4:29 And now, Lord, pay attention to 146 their threats, and grant 147 to your servants 148 to speak your message 149 with great courage, 150 4:30 while you extend your hand to heal, and to bring about miraculous signs 151 and wonders through the name of your holy servant Jesus.” 4:31 When 152 they had prayed, the place where they were assembled together was shaken, 153 and they were all filled with the Holy Spirit and began to speak 154 the word of God 155 courageously. 156
4:32 The group of those who believed were of one heart and mind, 157 and no one said that any of his possessions was his own, but everything was held in common. 158 4:33 With 159 great power the apostles were giving testimony 160 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 161 among them, because those who were owners of land or houses were selling 162 them 163 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 164 were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 165 4:37 sold 166 a field 167 that belonged to him and brought the money 168 and placed it at the apostles’ feet.
5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 169 kept back for himself part of the proceeds with his wife’s knowledge; he brought 170 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 171 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 172 the land? 5:4 Before it was sold, 173 did it not 174 belong to you? And when it was sold, was the money 175 not at your disposal? How have you thought up this deed in your heart? 176 You have not lied to people 177 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 178 all who heard about it. 5:6 So the young men came, 179 wrapped him up, 180 carried him out, and buried 181 him. 5:7 After an interval of about three hours, 182 his wife came in, but she did not know 183 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 184 paid this amount 185 for the land?” Sapphira 186 said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once 187 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great 188 fear gripped 189 the whole church 190 and all who heard about these things.
5:12 Now many miraculous signs 191 and wonders came about among the people through the hands of the apostles. By 192 common consent 193 they were all meeting together in Solomon’s Portico. 194 5:13 None of the rest dared to join them, 195 but the people held them in high honor. 196 5:14 More and more believers in the Lord were added to their number, 197 crowds of both men and women. 5:15 Thus 198 they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem 199 also came together, bringing the sick and those troubled by unclean spirits. 200 They 201 were all 202 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 203 ), 204 and they were filled with jealousy. 205 5:18 They 206 laid hands on 207 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 208 opened 209 the doors of the prison, 210 led them out, 211 and said, 5:20 “Go and stand in the temple courts 212 and proclaim 213 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 214 at daybreak and began teaching. 215
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 216 – that is, the whole high council 217 of the Israelites 218 – and sent to the jail to have the apostles 219 brought before them. 220 5:22 But the officers 221 who came for them 222 did not find them in the prison, so they returned and reported, 223 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 224 we found no one inside.” 5:24 Now when the commander 225 of the temple guard 226 and the chief priests heard this report, 227 they were greatly puzzled concerning it, 228 wondering what this could 229 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 230 and teaching 231 the people!” 5:26 Then the commander 232 of the temple guard 233 went with the officers 234 and brought the apostles 235 without the use of force 236 (for they were afraid of being stoned by the people). 237
5:27 When they had brought them, they stood them before the council, 238 and the high priest questioned 239 them, 5:28 saying, “We gave 240 you strict orders 241 not to teach in this name. 242 Look, 243 you have filled Jerusalem 244 with your teaching, and you intend to bring this man’s blood 245 on us!” 5:29 But Peter and the apostles replied, 246 “We must obey 247 God rather than people. 248 5:30 The God of our forefathers 249 raised up Jesus, whom you seized and killed by hanging him on a tree. 250 5:31 God exalted him 251 to his right hand as Leader 252 and Savior, to give repentance to Israel and forgiveness of sins. 253 5:32 And we are witnesses of these events, 254 and so is the Holy Spirit whom God has given to those who obey 255 him.”
5:33 Now when they heard this, they became furious 256 and wanted to execute them. 257 5:34 But a Pharisee 258 whose name was Gamaliel, 259 a teacher of the law who was respected by all the people, stood up 260 in the council 261 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 262 “Men of Israel, 263 pay close attention to 264 what you are about to do to these men. 5:36 For some time ago 265 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 266 was killed, and all who followed him were dispersed and nothing came of it. 267 5:37 After him Judas the Galilean arose in the days of the census, 268 and incited people to follow him in revolt. 269 He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, 270 it will come to nothing, 271 5:39 but if 272 it is from God, you will not be able to stop them, or you may even be found 273 fighting against God.” He convinced them, 274 5:40 and they summoned the apostles and had them beaten. 275 Then 276 they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy 277 to suffer dishonor for the sake of the name. 278 5:42 And every day both in the temple courts 279 and from house to house, they did not stop teaching and proclaiming the good news 280 that Jesus was the Christ. 281
[3:1] 2 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] 3 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 5 tn Grk “from his mother’s womb.”
[3:2] 6 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 7 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] 8 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 9 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 10 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 11 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] 12 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 13 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] 14 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] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 16 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 17 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 18 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 19 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] 20 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 21 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] 22 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] 23 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] 24 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 25 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] 26 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] 27 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] 28 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 29 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] 30 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] 31 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] 33 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 34 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] 35 tn Or “ancestors”; Grk “fathers.”
[3:13] 36 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 37 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] 38 tn Or “denied,” “disowned.”
[3:13] 39 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 40 tn Or “denied,” “disowned.”
[3:15] 41 tn Or “You put to death.”
[3:15] 42 tn Or “Founder,” “founding Leader.”
[3:15] 43 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 44 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.
[3:16] 45 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 46 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] 47 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] 48 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 49 tn Or “in full view.”
[3:17] 50 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] 51 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 52 tn Grk “by the mouth of” (an idiom).
[3:18] 53 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] 55 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] 56 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] 57 tn Or “designated in advance.”
[3:21] 58 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 59 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] 60 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] 62 tn Or “from all ages past.”
[3:22] 63 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] 64 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] 65 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 66 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] 67 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.
[3:25] 69 tn Or “forefathers”; Grk “fathers.”
[3:25] 70 tn Or “in your offspring”; Grk “in your seed.”
[3:25] 71 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] 72 sn A quotation from Gen 22:18.
[3:26] 73 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] 74 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] 75 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.
[4:1] 76 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 78 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] 79 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 80 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 81 tn Or “greatly annoyed,” “provoked.”
[4:3] 83 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 84 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 85 tn Or “prison,” “custody.”
[4:4] 88 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
[4:5] 89 tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[4:5] 90 tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[4:5] 91 tn Or “law assembled,” “law met together.”
[4:5] 92 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 93 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 94 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
[4:7] 95 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 96 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
[4:8] 97 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 98 tn Grk “Spirit, said to them.”
[4:8] 99 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
[4:9] 100 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 101 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 102 tn Or “for an act of kindness.”
[4:9] 103 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 104 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 105 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 106 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
[4:11] 107 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 108 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 109 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[4:13] 111 tn Or “and found out.”
[4:13] 112 sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
[4:13] 113 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 114 tn Or “nothing to say in opposition.”
[4:15] 115 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 117 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
[4:16] 118 tn Or “has been done by them.”
[4:17] 119 tn Or “speak no longer.”
[4:18] 121 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
[4:19] 122 tn Grk “answered and said to them.”
[4:19] 123 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).
[4:20] 124 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[4:21] 125 tn Or “glorifying.”
[4:22] 126 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.
[4:22] 127 tn Or “had been done.”
[4:23] 128 tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
[4:23] 129 tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.
[4:24] 130 sn With one mind. Compare Acts 1:14.
[4:24] 131 tn Or “Lord of all.”
[4:24] 132 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] 133 tn Grk “by the mouth of” (an idiom).
[4:25] 134 tn Or “ancestor”; Grk “father.”
[4:25] 136 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 137 tn Or “futile”; traditionally, “vain.”
[4:26] 138 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 139 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] 140 sn A quotation from Ps 2:1-2.
[4:27] 141 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 142 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 143 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 144 tn Or “purpose,” “will.”
[4:28] 145 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[4:29] 146 tn Or “Lord, take notice of.”
[4:29] 147 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
[4:29] 148 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 150 tn Or “with all boldness.”
[4:30] 151 tn The miraculous nature of these signs is implied in the context.
[4:31] 152 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.
[4:31] 153 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
[4:31] 154 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
[4:31] 155 tn Or “speak God’s message.”
[4:31] 156 tn Or “with boldness.”
[4:32] 158 tn Grk “but all things were to them in common.”
[4:33] 159 tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[4:33] 160 tn Or “were witnessing.”
[4:34] 162 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
[4:34] 163 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[4:35] 164 tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.
[4:36] 165 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
[4:37] 166 tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.
[4:37] 168 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 169 tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
[5:2] 170 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 171 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 172 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 173 tn Grk “Remaining to you.”
[5:4] 174 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
[5:4] 175 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
[5:4] 176 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
[5:4] 177 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
[5:5] 178 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 180 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
[5:6] 181 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 182 tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:7] 183 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
[5:8] 184 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.
[5:8] 185 tn Grk “so much,” “as much as this.”
[5:8] 186 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 187 tn Grk “And at once.” 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.
[5:11] 188 tn Grk “And great.” 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.
[5:11] 189 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 190 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 191 tn The miraculous nature of these signs is implied in the context.
[5:12] 192 tn Grk “And by.” 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.
[5:12] 193 tn Or “With one mind.”
[5:12] 194 tn Or “colonnade”; Grk “stoa.”
[5:13] 195 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
[5:13] 196 tn Or “the people thought very highly of them.”
[5:14] 197 tn Or “More and more believers were added to the Lord.”
[5:15] 198 tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.
[5:16] 199 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 200 sn Unclean spirits refers to evil spirits.
[5:16] 201 tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.
[5:16] 202 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 203 sn See the note on Sadducees in 4:1.
[5:17] 204 sn This is a parenthetical note by the author.
[5:17] 205 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.
[5:18] 206 tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.
[5:18] 207 tn Or “they arrested.”
[5:19] 208 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[5:19] 209 tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.
[5:19] 210 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 211 tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.
[5:20] 212 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 214 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 215 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 216 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 217 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
[5:21] 218 tn Grk “sons of Israel.”
[5:21] 219 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 220 tn The words “before them” are not in the Greek text but are implied.
[5:22] 221 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
[5:22] 222 tn The words “for them” are not in the Greek text but are implied.
[5:22] 223 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 224 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[5:24] 226 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[5:24] 227 tn Grk “heard these words.”
[5:24] 228 tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.
[5:24] 229 tn The optative verb here expresses confused uncertainty.
[5:25] 230 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 231 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 233 tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[5:26] 234 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.
[5:26] 235 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 236 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 237 tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.
[5:27] 238 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 239 tn Or “interrogated,” “asked.”
[5:28] 240 tc ‡ The majority of
[5:28] 241 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 242 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 243 tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
[5:28] 244 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 245 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
[5:29] 246 tn Grk “apostles answered and said.”
[5:29] 247 sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].
[5:29] 248 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 249 tn Or “ancestors”; Grk “fathers.”
[5:30] 250 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[5:31] 251 tn Grk “This one God exalted” (emphatic).
[5:31] 252 tn Or “Founder” (of a movement).
[5:31] 253 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 254 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 255 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 256 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 257 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 258 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:34] 259 sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[5:34] 260 tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[5:34] 261 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 262 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 263 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.
[5:35] 264 tn Or “men, be careful.”
[5:36] 265 tn Grk “For before these days.”
[5:36] 266 tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.
[5:36] 267 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 268 tn Or “registration.”
[5:37] 269 tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.
[5:38] 270 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 271 tn Or “it will be put to an end.”
[5:39] 272 tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.
[5:39] 273 tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
[5:39] 274 tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA27 and UBS4) places it at the end of v. 39.
[5:40] 275 sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.
[5:40] 276 tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.
[5:41] 277 sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).
[5:41] 278 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 279 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 280 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 281 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
