Discovery BoxActs 4:14-37
Context4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 1 4:15 But when they had ordered them to go outside the council, 2 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 3 to all who live in Jerusalem that a notable miraculous sign 4 has come about through them, 5 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 6 to anyone in this name.” 4:18 And they called them in and ordered 7 them not to speak or teach at all in the name 8 of Jesus. 4:19 But Peter and John replied, 9 “Whether it is right before God to obey 10 you rather than God, you decide, 4:20 for it is impossible 11 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 12 God for what had happened. 4:22 For the man, on whom this miraculous sign 13 of healing had been performed, 14 was over forty years old.
4:23 When they were released, Peter and John 15 went to their fellow believers 16 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 17 and said, “Master of all, 18 you who made the heaven, the earth, 19 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 20 your servant David our forefather, 21
‘Why do the nations 22 rage, 23
and the peoples plot foolish 24 things?
4:26 The kings of the earth stood together, 25
and the rulers assembled together,
against the Lord and against his 26 Christ.’ 27
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 28 your holy servant Jesus, whom you anointed, 29 4:28 to do as much as your power 30 and your plan 31 had decided beforehand 32 would happen. 4:29 And now, Lord, pay attention to 33 their threats, and grant 34 to your servants 35 to speak your message 36 with great courage, 37 4:30 while you extend your hand to heal, and to bring about miraculous signs 38 and wonders through the name of your holy servant Jesus.” 4:31 When 39 they had prayed, the place where they were assembled together was shaken, 40 and they were all filled with the Holy Spirit and began to speak 41 the word of God 42 courageously. 43
4:32 The group of those who believed were of one heart and mind, 44 and no one said that any of his possessions was his own, but everything was held in common. 45 4:33 With 46 great power the apostles were giving testimony 47 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 48 among them, because those who were owners of land or houses were selling 49 them 50 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 51 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”), 52 4:37 sold 53 a field 54 that belonged to him and brought the money 55 and placed it at the apostles’ feet.
[4:14] 1 tn Or “nothing to say in opposition.”
[4:15] 2 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 4 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] 5 tn Or “has been done by them.”
[4:17] 6 tn Or “speak no longer.”
[4:18] 8 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] 9 tn Grk “answered and said to them.”
[4:19] 10 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] 11 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[4:22] 13 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] 14 tn Or “had been done.”
[4:23] 15 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] 16 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] 17 sn With one mind. Compare Acts 1:14.
[4:24] 18 tn Or “Lord of all.”
[4:24] 19 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] 20 tn Grk “by the mouth of” (an idiom).
[4:25] 21 tn Or “ancestor”; Grk “father.”
[4:25] 23 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 24 tn Or “futile”; traditionally, “vain.”
[4:26] 25 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] 27 sn A quotation from Ps 2:1-2.
[4:27] 28 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] 29 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 30 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 31 tn Or “purpose,” “will.”
[4:28] 32 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] 33 tn Or “Lord, take notice of.”
[4:29] 34 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] 35 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 37 tn Or “with all boldness.”
[4:30] 38 tn The miraculous nature of these signs is implied in the context.
[4:31] 39 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] 40 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] 41 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] 42 tn Or “speak God’s message.”
[4:31] 43 tn Or “with boldness.”
[4:32] 45 tn Grk “but all things were to them in common.”
[4:33] 46 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] 47 tn Or “were witnessing.”
[4:34] 49 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] 50 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] 51 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] 52 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] 53 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] 55 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
