Acts 2:1-12

The Holy Spirit and the Day of Pentecost

2:1 Now ¹  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ²  a sound ³  like a violent wind blowing ⁴  came from heaven ⁵  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁶  appeared to them and came to rest on each one of them. 2:4 All ⁷  of them were filled with the Holy Spirit, and they began to speak in other languages ⁸  as the Spirit enabled them. ⁹ 

2:5 Now there were devout Jews ¹⁰  from every nation under heaven residing in Jerusalem. ¹¹  2:6 When this sound ¹²  occurred, a crowd gathered and was in confusion, ¹³  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ¹⁴  “Aren’t ¹⁵  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ¹⁶  in our own native language? ¹⁷  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ¹⁸  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ¹⁹  and visitors from Rome, ²⁰  2:11 both Jews and proselytes, ²¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ²²  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Acts 4:16-21

4:16 saying, “What should we do with these men? For it is plain ²³  to all who live in Jerusalem that a notable miraculous sign ²⁴  has come about through them, ²⁵  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 ²⁶  to anyone in this name.” 4:18 And they called them in and ordered ²⁷  them not to speak or teach at all in the name ²⁸  of Jesus. 4:19 But Peter and John replied, ²⁹  “Whether it is right before God to obey ³⁰  you rather than God, you decide, 4:20 for it is impossible ³¹  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 ³²  God for what had happened.

Acts 5:18-42

5:18 They ³³  laid hands on ³⁴  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ³⁵  opened ³⁶  the doors of the prison, ³⁷  led them out, ³⁸  and said, 5:20 “Go and stand in the temple courts ³⁹  and proclaim ⁴⁰  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ⁴¹  at daybreak and began teaching. ⁴² 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁴³  – that is, the whole high council ⁴⁴  of the Israelites ⁴⁵  – and sent to the jail to have the apostles ⁴⁶  brought before them. ⁴⁷  5:22 But the officers ⁴⁸  who came for them ⁴⁹  did not find them in the prison, so they returned and reported, ⁵⁰  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ⁵¹  we found no one inside.” 5:24 Now when the commander ⁵²  of the temple guard ⁵³  and the chief priests heard this report, ⁵⁴  they were greatly puzzled concerning it, ⁵⁵  wondering what this could ⁵⁶  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁵⁷  and teaching ⁵⁸  the people!” 5:26 Then the commander ⁵⁹  of the temple guard ⁶⁰  went with the officers ⁶¹  and brought the apostles ⁶²  without the use of force ⁶³  (for they were afraid of being stoned by the people). ⁶⁴ 

5:27 When they had brought them, they stood them before the council, ⁶⁵  and the high priest questioned ⁶⁶  them, 5:28 saying, “We gave ⁶⁷  you strict orders ⁶⁸  not to teach in this name. ⁶⁹  Look, ⁷⁰  you have filled Jerusalem ⁷¹  with your teaching, and you intend to bring this man’s blood ⁷²  on us!” 5:29 But Peter and the apostles replied, ⁷³  “We must obey ⁷⁴  God rather than people. ⁷⁵  5:30 The God of our forefathers ⁷⁶  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁷⁷  5:31 God exalted him ⁷⁸  to his right hand as Leader ⁷⁹  and Savior, to give repentance to Israel and forgiveness of sins. ⁸⁰  5:32 And we are witnesses of these events, ⁸¹  and so is the Holy Spirit whom God has given to those who obey ⁸²  him.”

5:33 Now when they heard this, they became furious ⁸³  and wanted to execute them. ⁸⁴  5:34 But a Pharisee ⁸⁵  whose name was Gamaliel, ⁸⁶  a teacher of the law who was respected by all the people, stood up ⁸⁷  in the council ⁸⁸  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁸⁹  “Men of Israel, ⁹⁰  pay close attention to ⁹¹  what you are about to do to these men. 5:36 For some time ago ⁹²  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁹³  was killed, and all who followed him were dispersed and nothing came of it. ⁹⁴  5:37 After him Judas the Galilean arose in the days of the census, ⁹⁵  and incited people to follow him in revolt. ⁹⁶  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, ⁹⁷  it will come to nothing, ⁹⁸  5:39 but if ⁹⁹  it is from God, you will not be able to stop them, or you may even be found ¹⁰⁰  fighting against God.” He convinced them, ¹⁰¹  5:40 and they summoned the apostles and had them beaten. ¹⁰²  Then ¹⁰³  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 ¹⁰⁴  to suffer dishonor for the sake of the name. ¹⁰⁵  5:42 And every day both in the temple courts ¹⁰⁶  and from house to house, they did not stop teaching and proclaiming the good news ¹⁰⁷  that Jesus was the Christ. ¹⁰⁸ 

Isaiah 30:20

30:20 The sovereign master ¹⁰⁹  will give you distress to eat

and suffering to drink; ¹¹⁰ 

but your teachers will no longer be hidden;

your eyes will see them. ¹¹¹ 

Matthew 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ¹¹² 

Matthew 27:29-54

27:29 and after braiding ¹¹³  a crown of thorns, ¹¹⁴  they put it on his head. They ¹¹⁵  put a staff ¹¹⁶  in his right hand, and kneeling down before him, they mocked him: ¹¹⁷  “Hail, king of the Jews!” ¹¹⁸  27:30 They ¹¹⁹  spat on him and took the staff ¹²⁰  and struck him repeatedly ¹²¹  on the head. 27:31 When ¹²²  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ¹²³  they led him away to crucify him.

The Crucifixion

27:32 As ¹²⁴  they were going out, they found a man from Cyrene named Simon, whom they forced ¹²⁵  to carry his cross. ¹²⁶  27:33 They ¹²⁷  came to a place called Golgotha ¹²⁸  (which means “Place of the Skull”) ¹²⁹  27:34 and offered Jesus ¹³⁰  wine mixed with gall to drink. ¹³¹  But after tasting it, he would not drink it. 27:35 When ¹³²  they had crucified ¹³³  him, they divided his clothes by throwing dice. ¹³⁴  27:36 Then they sat down and kept guard over him there. 27:37 Above ¹³⁵  his head they put the charge against him, ¹³⁶  which read: ¹³⁷  “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those ¹³⁸  who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ¹³⁹  If you are God’s Son, come down ¹⁴⁰  from the cross!” 27:41 In ¹⁴¹  the same way even the chief priests – together with the experts in the law ¹⁴²  and elders ¹⁴³  – were mocking him: ¹⁴⁴  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ¹⁴⁵  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ¹⁴⁶  because he said, ‘I am God’s Son’!” 27:44 The ¹⁴⁷  robbers who were crucified with him also spoke abusively to him. ¹⁴⁸ 

Jesus’ Death

27:45 Now from noon until three, ¹⁴⁹  darkness came over all the land. ¹⁵⁰  27:46 At ¹⁵¹  about three o’clock Jesus shouted with a loud voice, ¹⁵²  “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” ¹⁵³  27:47 When ¹⁵⁴  some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately ¹⁵⁵  one of them ran and got a sponge, filled it with sour wine, ¹⁵⁶  put it on a stick, ¹⁵⁷  and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ¹⁵⁸  27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then ¹⁵⁹  the temple curtain ¹⁶⁰  was torn in two, from top to bottom. The ¹⁶¹  earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died ¹⁶²  were raised. 27:53 (They ¹⁶³  came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion ¹⁶⁴  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

[2:1]  ¹ 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.

[2:2]  ² tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ³ tn Or “a noise.”

[2:2]  ⁴ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁶ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁷ 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.

[2:4]  ⁸ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ⁹ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ¹⁰ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ¹¹ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:6]  ¹² tn Or “this noise.”

[2:6]  ¹³ tn Or “was bewildered.”

[2:7]  ¹⁴ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ¹⁵ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ¹⁶ tn Grk “we hear them, each one of us.”

[2:8]  ¹⁷ tn Grk “in our own language in which we were born.”

[2:9]  ¹⁸ 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.

[2:10]  ¹⁹ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ²⁰ map For location see JP4 A1.

[2:11]  ²¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ²² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[4:16]  ²³ tn Or “evident.”

[4:16]  ²⁴ 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]  ²⁵ tn Or “has been done by them.”

[4:17]  ²⁶ tn Or “speak no longer.”

[4:18]  ²⁷ tn Or “commanded.”

[4:18]  ²⁸ 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]  ²⁹ tn Grk “answered and said to them.”

[4:19]  ³⁰ 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]  ³¹ 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]  ³² tn Or “glorifying.”

[5:18]  ³³ 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]  ³⁴ tn Or “they arrested.”

[5:19]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ³⁸ 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]  ³⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁴⁰ tn Or “speak.”

[5:21]  ⁴¹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁴² tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁴³ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁴⁴ 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]  ⁴⁵ tn Grk “sons of Israel.”

[5:21]  ⁴⁶ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁴⁷ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ⁴⁸ 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]  ⁴⁹ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁵⁰ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ⁵¹ 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]  ⁵² tn Or “captain.”

[5:24]  ⁵³ 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]  ⁵⁴ tn Grk “heard these words.”

[5:24]  ⁵⁵ 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]  ⁵⁶ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁵⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁵⁸ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁵⁹ tn Or “captain.”

[5:26]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁶³ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁶⁴ 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]  ⁶⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁶⁶ tn Or “interrogated,” “asked.”

[5:28]  ⁶⁷ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁶⁸ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁶⁹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁷⁰ 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]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁷² 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]  ⁷³ tn Grk “apostles answered and said.”

[5:29]  ⁷⁴ 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]  ⁷⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁷⁶ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁷⁷ 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]  ⁷⁸ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁷⁹ tn Or “Founder” (of a movement).

[5:31]  ⁸⁰ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁸¹ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁸² sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁸³ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁸⁴ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁸⁹ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁹⁰ 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]  ⁹¹ tn Or “men, be careful.”

[5:36]  ⁹² tn Grk “For before these days.”

[5:36]  ⁹³ 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]  ⁹⁴ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁹⁵ tn Or “registration.”

[5:37]  ⁹⁶ 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]  ⁹⁷ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁹⁸ tn Or “it will be put to an end.”

[5:39]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ¹⁰⁶ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ¹⁰⁷ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹⁰⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[30:20]  ¹⁰⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ¹¹⁰ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ¹¹¹ tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

[26:5]  ¹¹² sn The suggestion here is that Jesus was too popular to openly arrest him.

[27:29]  ¹¹³ tn Or “weaving.”

[27:29]  ¹¹⁴ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ¹¹⁵ tn Here καί (kai) has not been translated.

[27:29]  ¹¹⁶ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ¹¹⁷ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ¹¹⁸ tn Or “Long live the King of the Jews!”

[27:30]  ¹¹⁹ tn Here καί (kai) has not been translated.

[27:30]  ¹²⁰ tn Or “the reed.”

[27:30]  ¹²¹ tn The verb here has been translated as an iterative imperfect.

[27:31]  ¹²² tn Here καί (kai) has not been translated.

[27:31]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:32]  ¹²⁴ tn Here δέ (de) has not been translated.

[27:32]  ¹²⁵ tn Or “conscripted”; or “pressed into service.”

[27:32]  ¹²⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:33]  ¹²⁷ tn Here καί (kai) has not been translated.

[27:33]  ¹²⁸ tn This is an Aramaic name; see John 19:17.

[27:33]  ¹²⁹ sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

[27:34]  ¹³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[27:34]  ¹³¹ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[27:35]  ¹³² tn Here δέ (de) has not been translated.

[27:35]  ¹³³ sn See the note on crucified in 20:19.

[27:35]  ¹³⁴ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[27:37]  ¹³⁵ tn Here καί (kai) has not been translated.

[27:37]  ¹³⁶ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ¹³⁷ tn Grk “was written.”

[27:39]  ¹³⁸ tn Here δέ (de) has not been translated.

[27:40]  ¹³⁹ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ¹⁴⁰ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[27:41]  ¹⁴¹ tn Here καί (kai) has not been translated.

[27:41]  ¹⁴² tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ¹⁴³ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ¹⁴⁴ tn Grk “Mocking him, the chief priests…said.”

[27:42]  ¹⁴⁵ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

[27:43]  ¹⁴⁶ sn An allusion to Ps 22:8.

[27:44]  ¹⁴⁷ tn Here δέ (de) has not been translated.

[27:44]  ¹⁴⁸ sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

[27:45]  ¹⁴⁹ tn Grk “from the sixth hour to the ninth hour.”

[27:45]  ¹⁵⁰ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[27:46]  ¹⁵¹ tn Here δέ (de) has not been translated.

[27:46]  ¹⁵² tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[27:46]  ¹⁵³ sn A quotation from Ps 22:1.

[27:47]  ¹⁵⁴ tn Here δέ (de) has not been translated.

[27:48]  ¹⁵⁵ tn Here καί (kai) has not been translated.

[27:48]  ¹⁵⁶ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[27:48]  ¹⁵⁷ tn Grk “a reed.”

[27:49]  ¹⁵⁸ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.

[27:51]  ¹⁵⁹ tn Grk “And behold.”

[27:51]  ¹⁶⁰ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ¹⁶¹ tn Here καί (kai) has not been translated.

[27:52]  ¹⁶² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[27:53]  ¹⁶³ tn Here καί (kai) has not been translated.

[27:54]  ¹⁶⁴ sn See the note on the word centurion in Matt 8:5.