Discovery BoxActs 1:1
Context1:1 I wrote 1 the former 2 account, 3 Theophilus, 4 about all that Jesus began to do and teach
Acts 4:1-37
Context4:1 While Peter and John 5 were speaking to the people, the priests and the commander 6 of the temple guard 7 and the Sadducees 8 came up 9 to them, 4:2 angry 10 because they were teaching the people and announcing 11 in Jesus the resurrection of the dead. 4:3 So 12 they seized 13 them and put them in jail 14 until the next day (for it was already evening). 4:4 But many of those who had listened to 15 the message 16 believed, and the number of the men 17 came to about five thousand.
4:5 On the next day, 18 their rulers, elders, and experts in the law 19 came together 20 in Jerusalem. 21 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 22 4:7 After 23 making Peter and John 24 stand in their midst, they began to inquire, “By what power or by what name 25 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 26 replied, 27 “Rulers of the people and elders, 28 4:9 if 29 we are being examined 30 today for a good deed 31 done to a sick man – by what means this man was healed 32 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 33 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 34 is the stone that was rejected by you, 35 the builders, that has become the cornerstone. 36 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 37 by which we must 38 be saved.”
4:13 When they saw the boldness 39 of Peter and John, and discovered 40 that they were uneducated 41 and ordinary 42 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. 43 4:15 But when they had ordered them to go outside the council, 44 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 45 to all who live in Jerusalem that a notable miraculous sign 46 has come about through them, 47 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 48 to anyone in this name.” 4:18 And they called them in and ordered 49 them not to speak or teach at all in the name 50 of Jesus. 4:19 But Peter and John replied, 51 “Whether it is right before God to obey 52 you rather than God, you decide, 4:20 for it is impossible 53 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 54 God for what had happened. 4:22 For the man, on whom this miraculous sign 55 of healing had been performed, 56 was over forty years old.
4:23 When they were released, Peter and John 57 went to their fellow believers 58 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 59 and said, “Master of all, 60 you who made the heaven, the earth, 61 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 62 your servant David our forefather, 63
‘Why do the nations 64 rage, 65
and the peoples plot foolish 66 things?
4:26 The kings of the earth stood together, 67
and the rulers assembled together,
against the Lord and against his 68 Christ.’ 69
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 70 your holy servant Jesus, whom you anointed, 71 4:28 to do as much as your power 72 and your plan 73 had decided beforehand 74 would happen. 4:29 And now, Lord, pay attention to 75 their threats, and grant 76 to your servants 77 to speak your message 78 with great courage, 79 4:30 while you extend your hand to heal, and to bring about miraculous signs 80 and wonders through the name of your holy servant Jesus.” 4:31 When 81 they had prayed, the place where they were assembled together was shaken, 82 and they were all filled with the Holy Spirit and began to speak 83 the word of God 84 courageously. 85
4:32 The group of those who believed were of one heart and mind, 86 and no one said that any of his possessions was his own, but everything was held in common. 87 4:33 With 88 great power the apostles were giving testimony 89 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 90 among them, because those who were owners of land or houses were selling 91 them 92 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 93 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”), 94 4:37 sold 95 a field 96 that belonged to him and brought the money 97 and placed it at the apostles’ feet.
[1:1] 1 tn Or “produced,” Grk “made.”
[1:1] 2 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] 3 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] 4 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).
[4:1] 5 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 7 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] 8 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] 9 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 9 tn Or “greatly annoyed,” “provoked.”
[4:3] 13 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 14 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 15 tn Or “prison,” “custody.”
[4:4] 19 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] 21 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] 22 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] 23 tn Or “law assembled,” “law met together.”
[4:5] 24 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 25 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 29 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] 30 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 31 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] 33 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] 34 tn Grk “Spirit, said to them.”
[4:8] 35 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] 37 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] 38 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 39 tn Or “for an act of kindness.”
[4:9] 40 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 45 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 46 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] 47 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 49 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 50 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] 54 tn Or “and found out.”
[4:13] 55 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] 56 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 57 tn Or “nothing to say in opposition.”
[4:15] 61 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 66 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] 67 tn Or “has been done by them.”
[4:17] 69 tn Or “speak no longer.”
[4:18] 74 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] 77 tn Grk “answered and said to them.”
[4:19] 78 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] 81 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.
[4:22] 89 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] 90 tn Or “had been done.”
[4:23] 93 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] 94 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] 97 sn With one mind. Compare Acts 1:14.
[4:24] 98 tn Or “Lord of all.”
[4:24] 99 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] 101 tn Grk “by the mouth of” (an idiom).
[4:25] 102 tn Or “ancestor”; Grk “father.”
[4:25] 104 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 105 tn Or “futile”; traditionally, “vain.”
[4:26] 105 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 106 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] 107 sn A quotation from Ps 2:1-2.
[4:27] 109 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] 110 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 113 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 114 tn Or “purpose,” “will.”
[4:28] 115 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] 117 tn Or “Lord, take notice of.”
[4:29] 118 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] 119 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 121 tn Or “with all boldness.”
[4:30] 121 tn The miraculous nature of these signs is implied in the context.
[4:31] 125 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] 126 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] 127 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] 128 tn Or “speak God’s message.”
[4:31] 129 tn Or “with boldness.”
[4:32] 130 tn Grk “but all things were to them in common.”
[4:33] 133 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] 134 tn Or “were witnessing.”
[4:34] 138 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] 139 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] 141 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] 145 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] 149 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] 151 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
