Acts 4:13--5:11

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  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. ⁵  4:15 But when they had ordered them to go outside the council, ⁶  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁷  to all who live in Jerusalem that a notable miraculous sign ⁸  has come about through them, ⁹  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 ¹⁰  to anyone in this name.” 4:18 And they called them in and ordered ¹¹  them not to speak or teach at all in the name ¹²  of Jesus. 4:19 But Peter and John replied, ¹³  “Whether it is right before God to obey ¹⁴  you rather than God, you decide, 4:20 for it is impossible ¹⁵  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 ¹⁶  God for what had happened. 4:22 For the man, on whom this miraculous sign ¹⁷  of healing had been performed, ¹⁸  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹⁹  went to their fellow believers ²⁰  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 ²¹  and said, “Master of all, ²²  you who made the heaven, the earth, ²³  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ²⁴  your servant David our forefather, ²⁵ 

‘Why do the nations ²⁶  rage, ²⁷ 

and the peoples plot foolish ²⁸  things?

4:26 The kings of the earth stood together, ²⁹ 

and the rulers assembled together,

against the Lord and against his ³⁰  Christ.’ ³¹ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³²  your holy servant Jesus, whom you anointed, ³³  4:28 to do as much as your power ³⁴  and your plan ³⁵  had decided beforehand ³⁶  would happen. 4:29 And now, Lord, pay attention to ³⁷  their threats, and grant ³⁸  to your servants ³⁹  to speak your message ⁴⁰  with great courage, ⁴¹  4:30 while you extend your hand to heal, and to bring about miraculous signs ⁴²  and wonders through the name of your holy servant Jesus.” 4:31 When ⁴³  they had prayed, the place where they were assembled together was shaken, ⁴⁴  and they were all filled with the Holy Spirit and began to speak ⁴⁵  the word of God ⁴⁶  courageously. ⁴⁷ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ⁴⁸  and no one said that any of his possessions was his own, but everything was held in common. ⁴⁹  4:33 With ⁵⁰  great power the apostles were giving testimony ⁵¹  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ⁵²  among them, because those who were owners of land or houses were selling ⁵³  them ⁵⁴  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ⁵⁵  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”), ⁵⁶  4:37 sold ⁵⁷  a field ⁵⁸  that belonged to him and brought the money ⁵⁹  and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ⁶⁰  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁶¹  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ⁶²  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁶³  the land? 5:4 Before it was sold, ⁶⁴  did it not ⁶⁵  belong to you? And when it was sold, was the money ⁶⁶  not at your disposal? How have you thought up this deed in your heart? ⁶⁷  You have not lied to people ⁶⁸  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁶⁹  all who heard about it. 5:6 So the young men came, ⁷⁰  wrapped him up, ⁷¹  carried him out, and buried ⁷²  him. 5:7 After an interval of about three hours, ⁷³  his wife came in, but she did not know ⁷⁴  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ⁷⁵  paid this amount ⁷⁶  for the land?” Sapphira ⁷⁷  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 ⁷⁸  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 ⁷⁹  fear gripped ⁸⁰  the whole church ⁸¹  and all who heard about these things.

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ 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]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁵ tn Or “nothing to say in opposition.”

[4:15]  ⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ¹³ tn Or “evident.”

[4:16]  ¹⁴ 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]  ¹⁵ tn Or “has been done by them.”

[4:17]  ¹⁷ tn Or “speak no longer.”

[4:18]  ²¹ tn Or “commanded.”

[4:18]  ²² 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]  ²⁵ tn Grk “answered and said to them.”

[4:19]  ²⁶ 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]  ²⁹ 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]  ³³ tn Or “glorifying.”

[4:22]  ³⁷ 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]  ³⁸ tn Or “had been done.”

[4:23]  ⁴¹ 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]  ⁴² 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]  ⁴⁵ sn With one mind. Compare Acts 1:14.

[4:24]  ⁴⁶ tn Or “Lord of all.”

[4:24]  ⁴⁷ 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]  ⁴⁹ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁵⁰ tn Or “ancestor”; Grk “father.”

[4:25]  ⁵¹ tn Or “Gentiles.”

[4:25]  ⁵² sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁵³ tn Or “futile”; traditionally, “vain.”

[4:26]  ⁵³ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ⁵⁵ sn A quotation from Ps 2:1-2.

[4:27]  ⁵⁷ 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]  ⁵⁸ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁶¹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁶² tn Or “purpose,” “will.”

[4:28]  ⁶³ 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]  ⁶⁵ tn Or “Lord, take notice of.”

[4:29]  ⁶⁶ 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]  ⁶⁷ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁶⁸ tn Grk “word.”

[4:29]  ⁶⁹ tn Or “with all boldness.”

[4:30]  ⁶⁹ tn The miraculous nature of these signs is implied in the context.

[4:31]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Or “speak God’s message.”

[4:31]  ⁷⁷ tn Or “with boldness.”

[4:32]  ⁷⁷ tn Grk “soul.”

[4:32]  ⁷⁸ tn Grk “but all things were to them in common.”

[4:33]  ⁸¹ 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]  ⁸² tn Or “were witnessing.”

[4:34]  ⁸⁵ tn Or “poor.”

[4:34]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁹ 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]  ⁹³ 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]  ⁹⁷ 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]  ⁹⁸ tn Or “a farm.”

[4:37]  ⁹⁹ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:2]  ¹⁰¹ 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]  ¹⁰² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁹ tn Grk “Remaining to you.”

[5:4]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹³ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ¹¹⁷ tn Or “arose.”

[5:6]  ¹¹⁸ 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]  ¹¹⁹ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ¹²¹ 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]  ¹²² 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]  ¹²⁵ 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]  ¹²⁶ tn Grk “so much,” “as much as this.”

[5:8]  ¹²⁷ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ¹²⁹ 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]  ¹³³ 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]  ¹³⁴ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ¹³⁵ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.