20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 3 them and saying farewell, 4 he left to go to Macedonia. 5
4:1 While Peter and John 6 were speaking to the people, the priests and the commander 7 of the temple guard 8 and the Sadducees 9 came up 10 to them, 4:2 angry 11 because they were teaching the people and announcing 12 in Jesus the resurrection of the dead.
3:1 Now Peter and John were going up to the temple at the time 15 for prayer, 16 at three o’clock in the afternoon. 17 3:2 And a man lame 18 from birth 19 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 20 so he could beg for money 21 from those going into the temple courts. 22 3:3 When he saw Peter and John about to go into the temple courts, 23 he asked them for money. 24 3:4 Peter looked directly 25 at him (as did John) and said, “Look at us!” 3:5 So the lame man 26 paid attention to them, expecting to receive something from them.
2:1 Now 38 when the day of Pentecost had come, they were all together in one place.
1 tn Grk “after my departure.”
2 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
3 tn Or “exhorting.”
4 tn Or “and taking leave of them.”
5 sn Macedonia was the Roman province of Macedonia in Greece.
6 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
7 tn Or “captain.”
8 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.
9 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.
10 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
11 tn Or “greatly annoyed,” “provoked.”
12 tn Or “proclaiming.”
13 tn Or “greatly annoyed,” “provoked.”
14 tn Or “proclaiming.”
15 tn Grk “hour.”
16 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.
17 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
18 tn Or “crippled.”
19 tn Grk “from his mother’s womb.”
20 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
21 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.
22 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
23 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
24 tn Grk “alms.” See the note on the word “money” in the previous verse.
25 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.
26 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
27 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.
28 tn Or “ancestors”; Grk “fathers.”
29 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
30 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.
31 tn Or “denied,” “disowned.”
32 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
33 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
34 tn Or “they arrested”; Grk “they laid hands on.”
35 tn Or “prison,” “custody.”
36 tn Or “greatly annoyed,” “provoked.”
37 tn Or “proclaiming.”
38 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
39 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
40 tn Grk “alms.” See the note on the word “money” in the previous verse.