Discovery BoxActs 2:42--6:7
Context2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 1 to the breaking of bread and to prayer. 2 2:43 Reverential awe 3 came over everyone, 4 and many wonders and miraculous signs 5 came about by the apostles. 2:44 All who believed were together and held 6 everything in common, 2:45 and they began selling 7 their property 8 and possessions and distributing the proceeds 9 to everyone, as anyone had need. 2:46 Every day 10 they continued to gather together by common consent in the temple courts, 11 breaking bread from 12 house to house, sharing their food with glad 13 and humble hearts, 14 2:47 praising God and having the good will 15 of all the people. And the Lord was adding to their number every day 16 those who were being saved.
3:1 Now Peter and John were going up to the temple at the time 17 for prayer, 18 at three o’clock in the afternoon. 19 3:2 And a man lame 20 from birth 21 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 22 so he could beg for money 23 from those going into the temple courts. 24 3:3 When he saw Peter and John about to go into the temple courts, 25 he asked them for money. 26 3:4 Peter looked directly 27 at him (as did John) and said, “Look at us!” 3:5 So the lame man 28 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 29 but what I do have I give you. In the name 30 of Jesus Christ 31 the Nazarene, stand up and 32 walk!” 3:7 Then 33 Peter 34 took hold 35 of him by the right hand and raised him up, and at once the man’s 36 feet and ankles were made strong. 37 3:8 He 38 jumped up, 39 stood and began walking around, and he entered the temple courts 40 with them, walking and leaping and praising God. 3:9 All 41 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 42 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 43 at what had happened to him.
3:11 While the man 44 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 45 called Solomon’s Portico. 46 3:12 When Peter saw this, he declared to the people, “Men of Israel, 47 why are you amazed at this? Why 48 do you stare at us as if we had made this man 49 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 50 the God of our forefathers, 51 has glorified 52 his servant 53 Jesus, whom you handed over and rejected 54 in the presence of Pilate after he had decided 55 to release him. 3:14 But you rejected 56 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 57 the Originator 58 of life, whom God raised 59 from the dead. To this fact we are witnesses! 60 3:16 And on the basis of faith in Jesus’ 61 name, 62 his very name has made this man – whom you see and know – strong. The 63 faith that is through Jesus 64 has given him this complete health in the presence 65 of you all. 3:17 And now, brothers, I know you acted in ignorance, 66 as your rulers did too. 3:18 But the things God foretold 67 long ago through 68 all the prophets – that his Christ 69 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 70 may come from the presence of the Lord, 71 and so that he may send the Messiah 72 appointed 73 for you – that is, Jesus. 3:21 This one 74 heaven must 75 receive until the time all things are restored, 76 which God declared 77 from times long ago 78 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 79 him in everything he tells you. 80 3:23 Every person 81 who does not obey that prophet will be destroyed and thus removed 82 from the people.’ 83 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 84 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 85 saying to Abraham, ‘And in your descendants 86 all the nations 87 of the earth will be blessed.’ 88 3:26 God raised up 89 his servant and sent him first to you, to bless you by turning 90 each one of you from your iniquities.” 91
4:1 While Peter and John 92 were speaking to the people, the priests and the commander 93 of the temple guard 94 and the Sadducees 95 came up 96 to them, 4:2 angry 97 because they were teaching the people and announcing 98 in Jesus the resurrection of the dead. 4:3 So 99 they seized 100 them and put them in jail 101 until the next day (for it was already evening). 4:4 But many of those who had listened to 102 the message 103 believed, and the number of the men 104 came to about five thousand.
4:5 On the next day, 105 their rulers, elders, and experts in the law 106 came together 107 in Jerusalem. 108 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 109 4:7 After 110 making Peter and John 111 stand in their midst, they began to inquire, “By what power or by what name 112 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 113 replied, 114 “Rulers of the people and elders, 115 4:9 if 116 we are being examined 117 today for a good deed 118 done to a sick man – by what means this man was healed 119 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 120 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 121 is the stone that was rejected by you, 122 the builders, that has become the cornerstone. 123 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 124 by which we must 125 be saved.”
4:13 When they saw the boldness 126 of Peter and John, and discovered 127 that they were uneducated 128 and ordinary 129 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. 130 4:15 But when they had ordered them to go outside the council, 131 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 132 to all who live in Jerusalem that a notable miraculous sign 133 has come about through them, 134 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 135 to anyone in this name.” 4:18 And they called them in and ordered 136 them not to speak or teach at all in the name 137 of Jesus. 4:19 But Peter and John replied, 138 “Whether it is right before God to obey 139 you rather than God, you decide, 4:20 for it is impossible 140 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 141 God for what had happened. 4:22 For the man, on whom this miraculous sign 142 of healing had been performed, 143 was over forty years old.
4:23 When they were released, Peter and John 144 went to their fellow believers 145 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 146 and said, “Master of all, 147 you who made the heaven, the earth, 148 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 149 your servant David our forefather, 150
‘Why do the nations 151 rage, 152
and the peoples plot foolish 153 things?
4:26 The kings of the earth stood together, 154
and the rulers assembled together,
against the Lord and against his 155 Christ.’ 156
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 157 your holy servant Jesus, whom you anointed, 158 4:28 to do as much as your power 159 and your plan 160 had decided beforehand 161 would happen. 4:29 And now, Lord, pay attention to 162 their threats, and grant 163 to your servants 164 to speak your message 165 with great courage, 166 4:30 while you extend your hand to heal, and to bring about miraculous signs 167 and wonders through the name of your holy servant Jesus.” 4:31 When 168 they had prayed, the place where they were assembled together was shaken, 169 and they were all filled with the Holy Spirit and began to speak 170 the word of God 171 courageously. 172
4:32 The group of those who believed were of one heart and mind, 173 and no one said that any of his possessions was his own, but everything was held in common. 174 4:33 With 175 great power the apostles were giving testimony 176 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 177 among them, because those who were owners of land or houses were selling 178 them 179 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 180 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”), 181 4:37 sold 182 a field 183 that belonged to him and brought the money 184 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 185 kept back for himself part of the proceeds with his wife’s knowledge; he brought 186 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 187 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 188 the land? 5:4 Before it was sold, 189 did it not 190 belong to you? And when it was sold, was the money 191 not at your disposal? How have you thought up this deed in your heart? 192 You have not lied to people 193 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 194 all who heard about it. 5:6 So the young men came, 195 wrapped him up, 196 carried him out, and buried 197 him. 5:7 After an interval of about three hours, 198 his wife came in, but she did not know 199 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 200 paid this amount 201 for the land?” Sapphira 202 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 203 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 204 fear gripped 205 the whole church 206 and all who heard about these things.
5:12 Now many miraculous signs 207 and wonders came about among the people through the hands of the apostles. By 208 common consent 209 they were all meeting together in Solomon’s Portico. 210 5:13 None of the rest dared to join them, 211 but the people held them in high honor. 212 5:14 More and more believers in the Lord were added to their number, 213 crowds of both men and women. 5:15 Thus 214 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 215 also came together, bringing the sick and those troubled by unclean spirits. 216 They 217 were all 218 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 219 ), 220 and they were filled with jealousy. 221 5:18 They 222 laid hands on 223 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 224 opened 225 the doors of the prison, 226 led them out, 227 and said, 5:20 “Go and stand in the temple courts 228 and proclaim 229 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 230 at daybreak and began teaching. 231
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 232 – that is, the whole high council 233 of the Israelites 234 – and sent to the jail to have the apostles 235 brought before them. 236 5:22 But the officers 237 who came for them 238 did not find them in the prison, so they returned and reported, 239 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 240 we found no one inside.” 5:24 Now when the commander 241 of the temple guard 242 and the chief priests heard this report, 243 they were greatly puzzled concerning it, 244 wondering what this could 245 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 246 and teaching 247 the people!” 5:26 Then the commander 248 of the temple guard 249 went with the officers 250 and brought the apostles 251 without the use of force 252 (for they were afraid of being stoned by the people). 253
5:27 When they had brought them, they stood them before the council, 254 and the high priest questioned 255 them, 5:28 saying, “We gave 256 you strict orders 257 not to teach in this name. 258 Look, 259 you have filled Jerusalem 260 with your teaching, and you intend to bring this man’s blood 261 on us!” 5:29 But Peter and the apostles replied, 262 “We must obey 263 God rather than people. 264 5:30 The God of our forefathers 265 raised up Jesus, whom you seized and killed by hanging him on a tree. 266 5:31 God exalted him 267 to his right hand as Leader 268 and Savior, to give repentance to Israel and forgiveness of sins. 269 5:32 And we are witnesses of these events, 270 and so is the Holy Spirit whom God has given to those who obey 271 him.”
5:33 Now when they heard this, they became furious 272 and wanted to execute them. 273 5:34 But a Pharisee 274 whose name was Gamaliel, 275 a teacher of the law who was respected by all the people, stood up 276 in the council 277 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 278 “Men of Israel, 279 pay close attention to 280 what you are about to do to these men. 5:36 For some time ago 281 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 282 was killed, and all who followed him were dispersed and nothing came of it. 283 5:37 After him Judas the Galilean arose in the days of the census, 284 and incited people to follow him in revolt. 285 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, 286 it will come to nothing, 287 5:39 but if 288 it is from God, you will not be able to stop them, or you may even be found 289 fighting against God.” He convinced them, 290 5:40 and they summoned the apostles and had them beaten. 291 Then 292 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 293 to suffer dishonor for the sake of the name. 294 5:42 And every day both in the temple courts 295 and from house to house, they did not stop teaching and proclaiming the good news 296 that Jesus was the Christ. 297
6:1 Now in those 298 days, when the disciples were growing in number, 299 a complaint arose on the part of the Greek-speaking Jews 300 against the native Hebraic Jews, 301 because their widows 302 were being overlooked 303 in the daily distribution of food. 304 6:2 So the twelve 305 called 306 the whole group 307 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 308 6:3 But carefully select from among you, brothers, 309 seven 310 men who are well-attested, 311 full of the Spirit and of wisdom, whom we may put in charge 312 of this necessary task. 313 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 314 proposal pleased the entire group, so 315 they chose Stephen, a man full of faith and of the Holy Spirit, with 316 Philip, 317 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 318 from Antioch. 319 6:6 They stood these men before the apostles, who prayed 320 and placed 321 their hands on them. 6:7 The word of God continued to spread, 322 the number of disciples in Jerusalem 323 increased greatly, and a large group 324 of priests became obedient to the faith.
[2:42] 1 sn Fellowship refers here to close association involving mutual involvement and relationships.
[2:42] 2 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
[2:43] 4 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
[2:43] 5 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
[2:45] 7 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
[2:45] 8 tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
[2:45] 9 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
[2:46] 10 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[2:46] 11 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:46] 12 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
[2:46] 13 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
[2:46] 14 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
[2:47] 16 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:1] 18 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] 19 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 21 tn Grk “from his mother’s womb.”
[3:2] 22 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 23 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] 24 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 25 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 26 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 27 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] 28 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 29 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] 30 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] 31 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 32 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 33 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 34 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 35 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] 36 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 37 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] 38 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] 39 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] 40 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 41 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] 42 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] 43 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] 44 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 45 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] 46 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] 47 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] 49 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 50 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] 51 tn Or “ancestors”; Grk “fathers.”
[3:13] 52 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 53 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] 54 tn Or “denied,” “disowned.”
[3:13] 55 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 56 tn Or “denied,” “disowned.”
[3:15] 57 tn Or “You put to death.”
[3:15] 58 tn Or “Founder,” “founding Leader.”
[3:15] 59 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 60 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] 61 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 62 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] 63 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] 64 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 65 tn Or “in full view.”
[3:17] 66 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] 67 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 68 tn Grk “by the mouth of” (an idiom).
[3:18] 69 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] 71 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] 72 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] 73 tn Or “designated in advance.”
[3:21] 74 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 75 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] 76 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] 78 tn Or “from all ages past.”
[3:22] 79 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] 80 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] 81 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 82 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] 83 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] 85 tn Or “forefathers”; Grk “fathers.”
[3:25] 86 tn Or “in your offspring”; Grk “in your seed.”
[3:25] 87 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] 88 sn A quotation from Gen 22:18.
[3:26] 89 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] 90 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] 91 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] 92 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 94 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] 95 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] 96 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 97 tn Or “greatly annoyed,” “provoked.”
[4:3] 99 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 100 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 101 tn Or “prison,” “custody.”
[4:4] 104 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] 105 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] 106 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] 107 tn Or “law assembled,” “law met together.”
[4:5] 108 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 109 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 110 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] 111 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 112 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] 113 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] 114 tn Grk “Spirit, said to them.”
[4:8] 115 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] 116 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] 117 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 118 tn Or “for an act of kindness.”
[4:9] 119 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 120 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 121 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 122 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] 123 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 124 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 125 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] 127 tn Or “and found out.”
[4:13] 128 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] 129 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 130 tn Or “nothing to say in opposition.”
[4:15] 131 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 133 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] 134 tn Or “has been done by them.”
[4:17] 135 tn Or “speak no longer.”
[4:18] 137 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] 138 tn Grk “answered and said to them.”
[4:19] 139 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] 140 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] 141 tn Or “glorifying.”
[4:22] 142 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] 143 tn Or “had been done.”
[4:23] 144 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] 145 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] 146 sn With one mind. Compare Acts 1:14.
[4:24] 147 tn Or “Lord of all.”
[4:24] 148 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] 149 tn Grk “by the mouth of” (an idiom).
[4:25] 150 tn Or “ancestor”; Grk “father.”
[4:25] 152 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 153 tn Or “futile”; traditionally, “vain.”
[4:26] 154 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 155 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] 156 sn A quotation from Ps 2:1-2.
[4:27] 157 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] 158 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 159 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 160 tn Or “purpose,” “will.”
[4:28] 161 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] 162 tn Or “Lord, take notice of.”
[4:29] 163 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] 164 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 166 tn Or “with all boldness.”
[4:30] 167 tn The miraculous nature of these signs is implied in the context.
[4:31] 168 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] 169 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] 170 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] 171 tn Or “speak God’s message.”
[4:31] 172 tn Or “with boldness.”
[4:32] 174 tn Grk “but all things were to them in common.”
[4:33] 175 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] 176 tn Or “were witnessing.”
[4:34] 178 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] 179 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] 180 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] 181 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] 182 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] 184 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 185 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] 186 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 187 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] 188 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] 189 tn Grk “Remaining to you.”
[5:4] 190 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] 191 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] 192 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] 193 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] 194 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 196 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] 197 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 198 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] 199 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] 200 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] 201 tn Grk “so much,” “as much as this.”
[5:8] 202 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 203 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] 204 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] 205 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 206 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 207 tn The miraculous nature of these signs is implied in the context.
[5:12] 208 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] 209 tn Or “With one mind.”
[5:12] 210 tn Or “colonnade”; Grk “stoa.”
[5:13] 211 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] 212 tn Or “the people thought very highly of them.”
[5:14] 213 tn Or “More and more believers were added to the Lord.”
[5:15] 214 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] 215 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 216 sn Unclean spirits refers to evil spirits.
[5:16] 217 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] 218 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 219 sn See the note on Sadducees in 4:1.
[5:17] 220 sn This is a parenthetical note by the author.
[5:17] 221 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] 222 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] 223 tn Or “they arrested.”
[5:19] 224 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] 225 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] 226 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 227 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] 228 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 230 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 231 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 232 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 233 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] 234 tn Grk “sons of Israel.”
[5:21] 235 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 236 tn The words “before them” are not in the Greek text but are implied.
[5:22] 237 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] 238 tn The words “for them” are not in the Greek text but are implied.
[5:22] 239 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 240 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] 242 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] 243 tn Grk “heard these words.”
[5:24] 244 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] 245 tn The optative verb here expresses confused uncertainty.
[5:25] 246 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 247 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 249 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] 250 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] 251 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 252 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 253 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] 254 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 255 tn Or “interrogated,” “asked.”
[5:28] 256 tc ‡ The majority of
[5:28] 257 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 258 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 259 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] 260 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 261 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] 262 tn Grk “apostles answered and said.”
[5:29] 263 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] 264 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 265 tn Or “ancestors”; Grk “fathers.”
[5:30] 266 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] 267 tn Grk “This one God exalted” (emphatic).
[5:31] 268 tn Or “Founder” (of a movement).
[5:31] 269 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 270 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 271 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 272 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 273 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 274 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] 275 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] 276 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] 277 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 278 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 279 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] 280 tn Or “men, be careful.”
[5:36] 281 tn Grk “For before these days.”
[5:36] 282 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] 283 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 284 tn Or “registration.”
[5:37] 285 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] 286 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 287 tn Or “it will be put to an end.”
[5:39] 288 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] 289 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] 290 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] 291 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] 292 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] 293 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] 294 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 295 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 296 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 297 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[6:1] 298 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 299 tn Grk “were multiplying.”
[6:1] 300 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] 301 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 302 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] 304 tn Grk “in the daily serving.”
[6:2] 305 sn The twelve refers to the twelve apostles.
[6:2] 306 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] 307 tn Or “the multitude.”
[6:2] 308 tn Grk “to serve tables.”
[6:3] 309 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] 310 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 311 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 312 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 313 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 314 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] 315 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 316 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] 317 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] 318 tn Or “a proselyte.”
[6:5] 319 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 320 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] 322 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 323 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
