Discovery BoxActs 16:8
Context16:8 so they passed through 1 Mysia 2 and went down to Troas. 3
Acts 16:1
Context16:1 He also came to Derbe 4 and to Lystra. 5 A disciple 6 named Timothy was there, the son of a Jewish woman who was a believer, 7 but whose father was a Greek. 8
Acts 5:1--6:15
Context5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 9 kept back for himself part of the proceeds with his wife’s knowledge; he brought 10 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 11 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 12 the land? 5:4 Before it was sold, 13 did it not 14 belong to you? And when it was sold, was the money 15 not at your disposal? How have you thought up this deed in your heart? 16 You have not lied to people 17 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 18 all who heard about it. 5:6 So the young men came, 19 wrapped him up, 20 carried him out, and buried 21 him. 5:7 After an interval of about three hours, 22 his wife came in, but she did not know 23 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 24 paid this amount 25 for the land?” Sapphira 26 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 27 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 28 fear gripped 29 the whole church 30 and all who heard about these things.
5:12 Now many miraculous signs 31 and wonders came about among the people through the hands of the apostles. By 32 common consent 33 they were all meeting together in Solomon’s Portico. 34 5:13 None of the rest dared to join them, 35 but the people held them in high honor. 36 5:14 More and more believers in the Lord were added to their number, 37 crowds of both men and women. 5:15 Thus 38 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 39 also came together, bringing the sick and those troubled by unclean spirits. 40 They 41 were all 42 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 43 ), 44 and they were filled with jealousy. 45 5:18 They 46 laid hands on 47 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 48 opened 49 the doors of the prison, 50 led them out, 51 and said, 5:20 “Go and stand in the temple courts 52 and proclaim 53 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 54 at daybreak and began teaching. 55
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 56 – that is, the whole high council 57 of the Israelites 58 – and sent to the jail to have the apostles 59 brought before them. 60 5:22 But the officers 61 who came for them 62 did not find them in the prison, so they returned and reported, 63 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 64 we found no one inside.” 5:24 Now when the commander 65 of the temple guard 66 and the chief priests heard this report, 67 they were greatly puzzled concerning it, 68 wondering what this could 69 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 70 and teaching 71 the people!” 5:26 Then the commander 72 of the temple guard 73 went with the officers 74 and brought the apostles 75 without the use of force 76 (for they were afraid of being stoned by the people). 77
5:27 When they had brought them, they stood them before the council, 78 and the high priest questioned 79 them, 5:28 saying, “We gave 80 you strict orders 81 not to teach in this name. 82 Look, 83 you have filled Jerusalem 84 with your teaching, and you intend to bring this man’s blood 85 on us!” 5:29 But Peter and the apostles replied, 86 “We must obey 87 God rather than people. 88 5:30 The God of our forefathers 89 raised up Jesus, whom you seized and killed by hanging him on a tree. 90 5:31 God exalted him 91 to his right hand as Leader 92 and Savior, to give repentance to Israel and forgiveness of sins. 93 5:32 And we are witnesses of these events, 94 and so is the Holy Spirit whom God has given to those who obey 95 him.”
5:33 Now when they heard this, they became furious 96 and wanted to execute them. 97 5:34 But a Pharisee 98 whose name was Gamaliel, 99 a teacher of the law who was respected by all the people, stood up 100 in the council 101 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 102 “Men of Israel, 103 pay close attention to 104 what you are about to do to these men. 5:36 For some time ago 105 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 106 was killed, and all who followed him were dispersed and nothing came of it. 107 5:37 After him Judas the Galilean arose in the days of the census, 108 and incited people to follow him in revolt. 109 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, 110 it will come to nothing, 111 5:39 but if 112 it is from God, you will not be able to stop them, or you may even be found 113 fighting against God.” He convinced them, 114 5:40 and they summoned the apostles and had them beaten. 115 Then 116 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 117 to suffer dishonor for the sake of the name. 118 5:42 And every day both in the temple courts 119 and from house to house, they did not stop teaching and proclaiming the good news 120 that Jesus was the Christ. 121
6:1 Now in those 122 days, when the disciples were growing in number, 123 a complaint arose on the part of the Greek-speaking Jews 124 against the native Hebraic Jews, 125 because their widows 126 were being overlooked 127 in the daily distribution of food. 128 6:2 So the twelve 129 called 130 the whole group 131 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 132 6:3 But carefully select from among you, brothers, 133 seven 134 men who are well-attested, 135 full of the Spirit and of wisdom, whom we may put in charge 136 of this necessary task. 137 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 138 proposal pleased the entire group, so 139 they chose Stephen, a man full of faith and of the Holy Spirit, with 140 Philip, 141 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 142 from Antioch. 143 6:6 They stood these men before the apostles, who prayed 144 and placed 145 their hands on them. 6:7 The word of God continued to spread, 146 the number of disciples in Jerusalem 147 increased greatly, and a large group 148 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 149 among the people. 6:9 But some men from the Synagogue 150 of the Freedmen (as it was called), 151 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 152 stood up and argued with Stephen. 6:10 Yet 153 they were not able to resist 154 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 155 some men to say, “We have heard this man 156 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 157 elders, and the experts in the law; 158 then they approached Stephen, 159 seized him, and brought him before the council. 160 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 161 and the law. 162 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 163 that Moses handed down to us.” 6:15 All 164 who were sitting in the council 165 looked intently at Stephen 166 and saw his face was like the face of an angel. 167
[16:8] 1 tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
[16:8] 2 sn Mysia was a province in northwest Asia Minor.
[16:8] 3 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
[16:1] 4 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
[16:1] 5 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] 6 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 7 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 8 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
[5:2] 7 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] 8 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 10 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] 11 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] 13 tn Grk “Remaining to you.”
[5:4] 14 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] 15 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] 16 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] 17 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] 16 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 20 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] 21 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 22 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] 23 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] 25 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] 26 tn Grk “so much,” “as much as this.”
[5:8] 27 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 28 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] 31 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] 32 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 33 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 34 tn The miraculous nature of these signs is implied in the context.
[5:12] 35 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] 36 tn Or “With one mind.”
[5:12] 37 tn Or “colonnade”; Grk “stoa.”
[5:13] 37 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] 38 tn Or “the people thought very highly of them.”
[5:14] 40 tn Or “More and more believers were added to the Lord.”
[5:15] 43 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] 46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 47 sn Unclean spirits refers to evil spirits.
[5:16] 48 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] 49 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 49 sn See the note on Sadducees in 4:1.
[5:17] 50 sn This is a parenthetical note by the author.
[5:17] 51 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] 52 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] 53 tn Or “they arrested.”
[5:19] 55 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] 56 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] 57 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 58 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] 58 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 61 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 62 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 63 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 64 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] 65 tn Grk “sons of Israel.”
[5:21] 66 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 67 tn The words “before them” are not in the Greek text but are implied.
[5:22] 64 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] 65 tn The words “for them” are not in the Greek text but are implied.
[5:22] 66 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 67 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] 71 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] 72 tn Grk “heard these words.”
[5:24] 73 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] 74 tn The optative verb here expresses confused uncertainty.
[5:25] 73 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 74 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 77 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] 78 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] 79 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 80 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 81 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] 79 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 80 tn Or “interrogated,” “asked.”
[5:28] 82 tc ‡ The majority of
[5:28] 83 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 84 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 85 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] 86 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 87 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] 85 tn Grk “apostles answered and said.”
[5:29] 86 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] 87 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 88 tn Or “ancestors”; Grk “fathers.”
[5:30] 89 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] 91 tn Grk “This one God exalted” (emphatic).
[5:31] 92 tn Or “Founder” (of a movement).
[5:31] 93 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 94 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 95 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 97 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 98 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 100 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] 101 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] 102 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] 103 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 103 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 104 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] 105 tn Or “men, be careful.”
[5:36] 106 tn Grk “For before these days.”
[5:36] 107 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] 108 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 109 tn Or “registration.”
[5:37] 110 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] 112 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 113 tn Or “it will be put to an end.”
[5:39] 115 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] 116 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] 117 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] 118 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] 119 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] 121 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] 122 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 124 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 125 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 126 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[6:1] 127 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 128 tn Grk “were multiplying.”
[6:1] 129 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] 130 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 131 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 133 tn Grk “in the daily serving.”
[6:2] 130 sn The twelve refers to the twelve apostles.
[6:2] 131 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
[6:2] 132 tn Or “the multitude.”
[6:2] 133 tn Grk “to serve tables.”
[6:3] 133 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 134 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 135 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 136 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 137 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 136 tn Grk “And the.” 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.
[6:5] 137 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 138 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
[6:5] 139 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
[6:5] 140 tn Or “a proselyte.”
[6:5] 141 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 139 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
[6:7] 142 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 143 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 144 tn Grk “a great multitude.”
[6:8] 145 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:9] 148 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 149 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 150 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 151 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 152 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 154 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 155 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 157 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:12] 158 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 159 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 160 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 160 sn This holy place is a reference to the temple.
[6:13] 161 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[6:15] 166 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.
[6:15] 167 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 168 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 169 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
