Discovery BoxActs 4:1--7:60
Context4:1 While Peter and John 1 were speaking to the people, the priests and the commander 2 of the temple guard 3 and the Sadducees 4 came up 5 to them, 4:2 angry 6 because they were teaching the people and announcing 7 in Jesus the resurrection of the dead. 4:3 So 8 they seized 9 them and put them in jail 10 until the next day (for it was already evening). 4:4 But many of those who had listened to 11 the message 12 believed, and the number of the men 13 came to about five thousand.
4:5 On the next day, 14 their rulers, elders, and experts in the law 15 came together 16 in Jerusalem. 17 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 18 4:7 After 19 making Peter and John 20 stand in their midst, they began to inquire, “By what power or by what name 21 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 22 replied, 23 “Rulers of the people and elders, 24 4:9 if 25 we are being examined 26 today for a good deed 27 done to a sick man – by what means this man was healed 28 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 29 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 30 is the stone that was rejected by you, 31 the builders, that has become the cornerstone. 32 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 33 by which we must 34 be saved.”
4:13 When they saw the boldness 35 of Peter and John, and discovered 36 that they were uneducated 37 and ordinary 38 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. 39 4:15 But when they had ordered them to go outside the council, 40 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 41 to all who live in Jerusalem that a notable miraculous sign 42 has come about through them, 43 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 44 to anyone in this name.” 4:18 And they called them in and ordered 45 them not to speak or teach at all in the name 46 of Jesus. 4:19 But Peter and John replied, 47 “Whether it is right before God to obey 48 you rather than God, you decide, 4:20 for it is impossible 49 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 50 God for what had happened. 4:22 For the man, on whom this miraculous sign 51 of healing had been performed, 52 was over forty years old.
4:23 When they were released, Peter and John 53 went to their fellow believers 54 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 55 and said, “Master of all, 56 you who made the heaven, the earth, 57 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 58 your servant David our forefather, 59
‘Why do the nations 60 rage, 61
and the peoples plot foolish 62 things?
4:26 The kings of the earth stood together, 63
and the rulers assembled together,
against the Lord and against his 64 Christ.’ 65
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 66 your holy servant Jesus, whom you anointed, 67 4:28 to do as much as your power 68 and your plan 69 had decided beforehand 70 would happen. 4:29 And now, Lord, pay attention to 71 their threats, and grant 72 to your servants 73 to speak your message 74 with great courage, 75 4:30 while you extend your hand to heal, and to bring about miraculous signs 76 and wonders through the name of your holy servant Jesus.” 4:31 When 77 they had prayed, the place where they were assembled together was shaken, 78 and they were all filled with the Holy Spirit and began to speak 79 the word of God 80 courageously. 81
4:32 The group of those who believed were of one heart and mind, 82 and no one said that any of his possessions was his own, but everything was held in common. 83 4:33 With 84 great power the apostles were giving testimony 85 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 86 among them, because those who were owners of land or houses were selling 87 them 88 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 89 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”), 90 4:37 sold 91 a field 92 that belonged to him and brought the money 93 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 94 kept back for himself part of the proceeds with his wife’s knowledge; he brought 95 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 96 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 97 the land? 5:4 Before it was sold, 98 did it not 99 belong to you? And when it was sold, was the money 100 not at your disposal? How have you thought up this deed in your heart? 101 You have not lied to people 102 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 103 all who heard about it. 5:6 So the young men came, 104 wrapped him up, 105 carried him out, and buried 106 him. 5:7 After an interval of about three hours, 107 his wife came in, but she did not know 108 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 109 paid this amount 110 for the land?” Sapphira 111 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 112 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 113 fear gripped 114 the whole church 115 and all who heard about these things.
5:12 Now many miraculous signs 116 and wonders came about among the people through the hands of the apostles. By 117 common consent 118 they were all meeting together in Solomon’s Portico. 119 5:13 None of the rest dared to join them, 120 but the people held them in high honor. 121 5:14 More and more believers in the Lord were added to their number, 122 crowds of both men and women. 5:15 Thus 123 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 124 also came together, bringing the sick and those troubled by unclean spirits. 125 They 126 were all 127 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 128 ), 129 and they were filled with jealousy. 130 5:18 They 131 laid hands on 132 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 133 opened 134 the doors of the prison, 135 led them out, 136 and said, 5:20 “Go and stand in the temple courts 137 and proclaim 138 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 139 at daybreak and began teaching. 140
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 141 – that is, the whole high council 142 of the Israelites 143 – and sent to the jail to have the apostles 144 brought before them. 145 5:22 But the officers 146 who came for them 147 did not find them in the prison, so they returned and reported, 148 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 149 we found no one inside.” 5:24 Now when the commander 150 of the temple guard 151 and the chief priests heard this report, 152 they were greatly puzzled concerning it, 153 wondering what this could 154 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 155 and teaching 156 the people!” 5:26 Then the commander 157 of the temple guard 158 went with the officers 159 and brought the apostles 160 without the use of force 161 (for they were afraid of being stoned by the people). 162
5:27 When they had brought them, they stood them before the council, 163 and the high priest questioned 164 them, 5:28 saying, “We gave 165 you strict orders 166 not to teach in this name. 167 Look, 168 you have filled Jerusalem 169 with your teaching, and you intend to bring this man’s blood 170 on us!” 5:29 But Peter and the apostles replied, 171 “We must obey 172 God rather than people. 173 5:30 The God of our forefathers 174 raised up Jesus, whom you seized and killed by hanging him on a tree. 175 5:31 God exalted him 176 to his right hand as Leader 177 and Savior, to give repentance to Israel and forgiveness of sins. 178 5:32 And we are witnesses of these events, 179 and so is the Holy Spirit whom God has given to those who obey 180 him.”
5:33 Now when they heard this, they became furious 181 and wanted to execute them. 182 5:34 But a Pharisee 183 whose name was Gamaliel, 184 a teacher of the law who was respected by all the people, stood up 185 in the council 186 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 187 “Men of Israel, 188 pay close attention to 189 what you are about to do to these men. 5:36 For some time ago 190 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 191 was killed, and all who followed him were dispersed and nothing came of it. 192 5:37 After him Judas the Galilean arose in the days of the census, 193 and incited people to follow him in revolt. 194 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, 195 it will come to nothing, 196 5:39 but if 197 it is from God, you will not be able to stop them, or you may even be found 198 fighting against God.” He convinced them, 199 5:40 and they summoned the apostles and had them beaten. 200 Then 201 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 202 to suffer dishonor for the sake of the name. 203 5:42 And every day both in the temple courts 204 and from house to house, they did not stop teaching and proclaiming the good news 205 that Jesus was the Christ. 206
6:1 Now in those 207 days, when the disciples were growing in number, 208 a complaint arose on the part of the Greek-speaking Jews 209 against the native Hebraic Jews, 210 because their widows 211 were being overlooked 212 in the daily distribution of food. 213 6:2 So the twelve 214 called 215 the whole group 216 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 217 6:3 But carefully select from among you, brothers, 218 seven 219 men who are well-attested, 220 full of the Spirit and of wisdom, whom we may put in charge 221 of this necessary task. 222 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 223 proposal pleased the entire group, so 224 they chose Stephen, a man full of faith and of the Holy Spirit, with 225 Philip, 226 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 227 from Antioch. 228 6:6 They stood these men before the apostles, who prayed 229 and placed 230 their hands on them. 6:7 The word of God continued to spread, 231 the number of disciples in Jerusalem 232 increased greatly, and a large group 233 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 234 among the people. 6:9 But some men from the Synagogue 235 of the Freedmen (as it was called), 236 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 237 stood up and argued with Stephen. 6:10 Yet 238 they were not able to resist 239 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 240 some men to say, “We have heard this man 241 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 242 elders, and the experts in the law; 243 then they approached Stephen, 244 seized him, and brought him before the council. 245 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 246 and the law. 247 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 248 that Moses handed down to us.” 6:15 All 249 who were sitting in the council 250 looked intently at Stephen 251 and saw his face was like the face of an angel. 252
7:1 Then the high priest said, “Are these things true?” 253 7:2 So he replied, 254 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 255 Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 256 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 257 made him move 258 to this country where you now live. 7:5 He 259 did not give any of it to him for an inheritance, 260 not even a foot of ground, 261 yet God 262 promised to give it to him as his possession, and to his descendants after him, 263 even though Abraham 264 as yet had no child. 7:6 But God spoke as follows: ‘Your 265 descendants will be foreigners 266 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 267 7:7 But I will punish 268 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 269 and worship 270 me in this place.’ 271 7:8 Then God 272 gave Abraham 273 the covenant 274 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 275 and Isaac became the father of 276 Jacob, and Jacob of the twelve patriarchs. 277 7:9 The 278 patriarchs, because they were jealous of Joseph, sold 279 him into Egypt. But 280 God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made 281 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 282 Egypt and Canaan, causing 283 great suffering, and our 284 ancestors 285 could not find food. 7:12 So when Jacob heard that there was grain 286 in Egypt, he sent our ancestors 287 there 288 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 289 became known to Pharaoh. 7:14 So Joseph sent a message 290 and invited 291 his father Jacob and all his relatives to come, seventy-five people 292 in all. 7:15 So Jacob went down to Egypt and died there, 293 along with our ancestors, 294 7:16 and their bones 295 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 296 from the sons of Hamor in Shechem.
7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 297 the people increased greatly in number 298 in Egypt, 7:18 until another king who did not know about 299 Joseph ruled 300 over Egypt. 301 7:19 This was the one who exploited 302 our people 303 and was cruel to our ancestors, 304 forcing them to abandon 305 their infants so they would die. 306 7:20 At that time Moses was born, and he was beautiful 307 to God. For 308 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 309 Pharaoh’s daughter adopted 310 him and brought him up 311 as her own son. 7:22 So Moses was trained 312 in all the wisdom of the Egyptians and was powerful 313 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 314 to visit his fellow countrymen 315 the Israelites. 316 7:24 When 317 he saw one of them being hurt unfairly, 318 Moses 319 came to his defense 320 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 321 would understand that God was delivering them 322 through him, 323 but they did not understand. 324 7:26 The next day Moses 325 saw two men 326 fighting, and tried to make peace between 327 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 328 Moses 329 aside, saying, ‘Who made 330 you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ 331 7:29 When the man said this, 332 Moses fled and became a foreigner 333 in the land of Midian, where he became the father of two sons.
7:30 “After 334 forty years had passed, an angel appeared to him in the desert 335 of Mount Sinai, in the flame of a burning bush. 336 7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, 337 the God of Abraham, Isaac, 338 and Jacob.’ 339 Moses began to tremble and did not dare to look more closely. 340 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 341 7:34 I have certainly seen the suffering 342 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 343 Now 344 come, I will send you to Egypt.’ 345 7:35 This same 346 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 347 God sent as both ruler and deliverer 348 through the hand of the angel 349 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 350 in the land of Egypt, 351 at 352 the Red Sea, and in the wilderness 353 for forty years. 7:37 This is the Moses who said to the Israelites, 354 ‘God will raise up for you a prophet like me from among your brothers.’ 355 7:38 This is the man who was in the congregation 356 in the wilderness 357 with the angel who spoke to him at Mount Sinai, and with our ancestors, 358 and he 359 received living oracles 360 to give to you. 361 7:39 Our 362 ancestors 363 were unwilling to obey 364 him, but pushed him aside 365 and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt 366 – we do not know what has happened to him!’ 367 7:41 At 368 that time 369 they made an idol in the form of a calf, 370 brought 371 a sacrifice to the idol, and began rejoicing 372 in the works of their hands. 373 7:42 But God turned away from them and gave them over 374 to worship the host 375 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 376 forty years in the wilderness, was it, 377 house of Israel? 7:43 But you took along the tabernacle 378 of Moloch 379 and the star of the 380 god Rephan, 381 the images you made to worship, but I will deport 382 you beyond Babylon.’ 383 7:44 Our ancestors 384 had the tabernacle 385 of testimony in the wilderness, 386 just as God 387 who spoke to Moses ordered him 388 to make it according to the design he had seen. 7:45 Our 389 ancestors 390 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 391 until the time 392 of David. 7:46 He 393 found favor 394 with 395 God and asked that he could 396 find a dwelling place 397 for the house 398 of Jacob. 7:47 But Solomon built a house 399 for him. 7:48 Yet the Most High 400 does not live in houses made by human hands, 401 as the prophet says,
7:49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place? 402
7:50 Did my hand 403 not make all these things?’ 404
7:51 “You stubborn 405 people, with uncircumcised 406 hearts and ears! 407 You are always resisting the Holy Spirit, like your ancestors 408 did! 7:52 Which of the prophets did your ancestors 409 not persecute? 410 They 411 killed those who foretold long ago the coming of the Righteous One, 412 whose betrayers and murderers you have now become! 413 7:53 You 414 received the law by decrees given by angels, 415 but you did not obey 416 it.” 417
7:54 When they heard these things, they became furious 418 and ground their teeth 419 at him. 7:55 But Stephen, 420 full 421 of the Holy Spirit, looked intently 422 toward heaven and saw the glory of God, and Jesus standing 423 at the right hand of God. 7:56 “Look!” he said. 424 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 425 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 426 they had driven him out of the city, they began to stone him, 427 and the witnesses laid their cloaks 428 at the feet of a young man named Saul. 7:59 They 429 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 430 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 431 When 432 he had said this, he died. 433
[4:1] 1 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 3 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] 4 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] 5 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 6 tn Or “greatly annoyed,” “provoked.”
[4:3] 8 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 9 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 10 tn Or “prison,” “custody.”
[4:4] 13 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] 14 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] 15 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] 16 tn Or “law assembled,” “law met together.”
[4:5] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 18 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 19 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] 20 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 21 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] 22 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] 23 tn Grk “Spirit, said to them.”
[4:8] 24 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] 25 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] 26 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 27 tn Or “for an act of kindness.”
[4:9] 28 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 29 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 30 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 31 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] 32 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 33 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 34 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] 36 tn Or “and found out.”
[4:13] 37 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] 38 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 39 tn Or “nothing to say in opposition.”
[4:15] 40 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 42 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] 43 tn Or “has been done by them.”
[4:17] 44 tn Or “speak no longer.”
[4:18] 46 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] 47 tn Grk “answered and said to them.”
[4:19] 48 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] 49 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] 51 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] 52 tn Or “had been done.”
[4:23] 53 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] 54 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] 55 sn With one mind. Compare Acts 1:14.
[4:24] 56 tn Or “Lord of all.”
[4:24] 57 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] 58 tn Grk “by the mouth of” (an idiom).
[4:25] 59 tn Or “ancestor”; Grk “father.”
[4:25] 61 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 62 tn Or “futile”; traditionally, “vain.”
[4:26] 63 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 64 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] 65 sn A quotation from Ps 2:1-2.
[4:27] 66 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] 67 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 68 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 69 tn Or “purpose,” “will.”
[4:28] 70 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] 71 tn Or “Lord, take notice of.”
[4:29] 72 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] 73 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 75 tn Or “with all boldness.”
[4:30] 76 tn The miraculous nature of these signs is implied in the context.
[4:31] 77 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] 78 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] 79 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] 80 tn Or “speak God’s message.”
[4:31] 81 tn Or “with boldness.”
[4:32] 83 tn Grk “but all things were to them in common.”
[4:33] 84 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] 85 tn Or “were witnessing.”
[4:34] 87 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] 88 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] 90 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] 91 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] 93 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 94 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] 95 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 96 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] 97 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] 98 tn Grk “Remaining to you.”
[5:4] 99 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] 100 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] 101 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] 102 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] 103 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 105 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] 106 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 107 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] 108 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] 109 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] 110 tn Grk “so much,” “as much as this.”
[5:8] 111 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 112 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] 113 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] 114 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 115 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 116 tn The miraculous nature of these signs is implied in the context.
[5:12] 117 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] 118 tn Or “With one mind.”
[5:12] 119 tn Or “colonnade”; Grk “stoa.”
[5:13] 120 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] 121 tn Or “the people thought very highly of them.”
[5:14] 122 tn Or “More and more believers were added to the Lord.”
[5:15] 123 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] 124 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 125 sn Unclean spirits refers to evil spirits.
[5:16] 126 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] 127 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 128 sn See the note on Sadducees in 4:1.
[5:17] 129 sn This is a parenthetical note by the author.
[5:17] 130 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] 131 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] 132 tn Or “they arrested.”
[5:19] 133 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] 134 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] 135 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 136 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] 137 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 139 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 140 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 141 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 142 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] 143 tn Grk “sons of Israel.”
[5:21] 144 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 145 tn The words “before them” are not in the Greek text but are implied.
[5:22] 146 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] 147 tn The words “for them” are not in the Greek text but are implied.
[5:22] 148 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 149 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] 151 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] 152 tn Grk “heard these words.”
[5:24] 153 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] 154 tn The optative verb here expresses confused uncertainty.
[5:25] 155 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 156 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 158 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] 159 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] 160 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 161 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 162 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] 163 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 164 tn Or “interrogated,” “asked.”
[5:28] 165 tc ‡ The majority of
[5:28] 166 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 167 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 168 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] 169 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 170 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] 171 tn Grk “apostles answered and said.”
[5:29] 172 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] 173 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 174 tn Or “ancestors”; Grk “fathers.”
[5:30] 175 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] 176 tn Grk “This one God exalted” (emphatic).
[5:31] 177 tn Or “Founder” (of a movement).
[5:31] 178 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 179 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 180 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 181 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 182 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 183 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] 184 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] 185 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] 186 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 187 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 188 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] 189 tn Or “men, be careful.”
[5:36] 190 tn Grk “For before these days.”
[5:36] 191 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] 192 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 193 tn Or “registration.”
[5:37] 194 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] 195 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 196 tn Or “it will be put to an end.”
[5:39] 197 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] 198 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] 199 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] 200 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] 201 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] 202 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] 203 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 204 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 205 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 206 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[6:1] 207 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 208 tn Grk “were multiplying.”
[6:1] 209 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] 210 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 211 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] 213 tn Grk “in the daily serving.”
[6:2] 214 sn The twelve refers to the twelve apostles.
[6:2] 215 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] 216 tn Or “the multitude.”
[6:2] 217 tn Grk “to serve tables.”
[6:3] 218 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] 219 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 220 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 221 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 222 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 223 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] 224 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 225 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] 226 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] 227 tn Or “a proselyte.”
[6:5] 228 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 229 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] 231 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 232 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 233 tn Grk “a great multitude.”
[6:8] 234 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:9] 235 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 236 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 237 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 238 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 239 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 240 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 241 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 242 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:12] 243 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 244 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 245 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 246 sn This holy place is a reference to the temple.
[6:13] 247 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[6:15] 249 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[6:15] 250 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 251 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 252 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
[7:1] 253 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 255 tn Or “ancestor”; Grk “father.”
[7:3] 256 sn A quotation from Gen 12:1.
[7:4] 257 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 258 tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
[7:5] 259 tn Grk “And he.” 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.
[7:5] 260 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
[7:5] 261 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 262 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 263 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
[7:5] 264 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 265 tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
[7:6] 266 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 267 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 268 tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”
[7:7] 269 tn The words “of there” are not in the Greek text, but are implied.
[7:7] 270 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 271 sn An allusion to Exod 3:12.
[7:8] 272 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 273 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 274 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
[7:8] 275 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
[7:8] 276 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
[7:8] 277 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
[7:9] 278 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.
[7:9] 279 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
[7:9] 280 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
[7:10] 281 tn Or “appointed.” See Gen 41:41-43.
[7:11] 282 tn Grk “came upon all Egypt.”
[7:11] 283 tn Grk “and,” but logically causal.
[7:11] 284 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
[7:11] 285 tn Or “forefathers”; Grk “fathers.”
[7:12] 286 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
[7:12] 287 tn Or “forefathers”; Grk “fathers.”
[7:12] 288 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:13] 289 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 290 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 291 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 292 tn Grk “souls” (here an idiom for the whole person).
[7:15] 293 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:15] 294 tn Or “forefathers”; Grk “fathers.”
[7:16] 296 sn See Gen 49:29-32.
[7:17] 297 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
[7:17] 298 tn Grk “the people increased and multiplied.”
[7:18] 299 tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).
[7:18] 300 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 301 sn A quotation from Exod 1:8.
[7:19] 302 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
[7:19] 304 tn Or “forefathers”; Grk “fathers.”
[7:19] 305 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 306 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
[7:20] 307 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
[7:20] 308 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
[7:21] 309 tn Or “exposed” (see v. 19).
[7:21] 310 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.
[7:21] 311 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 312 tn Or “instructed.”
[7:22] 313 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 315 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 316 tn Grk “the sons of Israel.”
[7:24] 317 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.
[7:24] 318 tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.
[7:24] 319 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 320 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 321 tn Grk “his brothers.”
[7:25] 322 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 323 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 324 sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
[7:26] 325 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 326 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 327 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 328 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 329 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 331 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:29] 332 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
[7:29] 333 tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.
[7:30] 334 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
[7:30] 335 tn Or “wilderness.”
[7:30] 336 sn An allusion to Exod 3:2.
[7:32] 337 tn Or “ancestors”; Grk “fathers.”
[7:32] 338 tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:32] 339 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 340 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 341 sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
[7:34] 342 tn Or “mistreatment.”
[7:34] 343 tn Or “to set them free.”
[7:34] 344 tn Grk “And now.” 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.
[7:34] 345 sn A quotation from Exod 3:7-8, 10.
[7:35] 346 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 347 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 348 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 349 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[7:36] 350 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] 351 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 352 tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:37] 354 tn Grk “to the sons of Israel.”
[7:37] 355 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
[7:38] 356 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
[7:38] 358 tn Or “forefathers”; Grk “fathers.”
[7:38] 359 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
[7:38] 360 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 361 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
[7:39] 362 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
[7:39] 363 tn Or “forefathers”; Grk “fathers.”
[7:39] 364 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
[7:39] 365 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 366 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 367 sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.
[7:41] 368 tn Grk “And.” 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.
[7:41] 369 tn Grk “In those days.”
[7:41] 370 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
[7:41] 371 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:41] 372 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 373 tn Or “in what they had done.”
[7:42] 374 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
[7:42] 376 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 377 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] 379 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 380 tc ‡ Most
[7:43] 381 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 382 tn Or “I will make you move.”
[7:43] 383 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 384 tn Or “forefathers”; Grk “fathers.”
[7:44] 387 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 388 tn The word “him” 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.
[7:45] 389 tn Grk “And.” 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.
[7:45] 390 tn Or “forefathers”; Grk “fathers.”
[7:45] 391 tn Or “forefathers”; Grk “fathers.”
[7:45] 392 tn Grk “In those days.”
[7:46] 393 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
[7:46] 395 tn Grk “before,” “in the presence of.”
[7:46] 396 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
[7:46] 397 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 398 tc Some
[7:47] 399 sn See 1 Kgs 8:1-21.
[7:48] 400 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 401 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
[7:49] 402 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 403 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 404 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:51] 405 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 406 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 407 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 408 tn Or “forefathers”; Grk “fathers.”
[7:52] 409 tn Or “forefathers”; Grk “fathers.”
[7:52] 410 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 411 tn Grk “And they.” 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.
[7:52] 412 sn The Righteous One is a reference to Jesus Christ.
[7:52] 413 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 414 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 415 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] 416 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 417 tn Or “did not obey it.”
[7:54] 418 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 419 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 420 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 421 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 422 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 423 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 424 tn Grk “And he said, ‘Look!’” 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; a new sentence is begun instead.
[7:57] 425 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 426 tn Grk “And when.” 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; a new sentence is begun instead.
[7:58] 427 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 428 tn Or “outer garments.”
[7:59] 429 tn Grk “And they.” 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; a new sentence is begun instead.
[7:60] 430 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 431 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 432 tn Grk “And when.” 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; a new sentence is begun instead.
[7:60] 433 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.
