Acts 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ¹ ), ²  and they were filled with jealousy. ³ 

Acts 5:24

5:24 Now when the commander ⁴  of the temple guard ⁵  and the chief priests heard this report, ⁶  they were greatly puzzled concerning it, ⁷  wondering what this could ⁸  be.

Acts 4:5-6

4:5 On the next day, ⁹  their rulers, elders, and experts in the law ¹⁰  came together ¹¹  in Jerusalem. ¹²  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ¹³ 

Acts 22:2-3

22:2 (When they heard ¹⁴  that he was addressing ¹⁵  them in Aramaic, ¹⁶  they became even ¹⁷  quieter.) ¹⁸  Then ¹⁹  Paul said, 22:3 “I am a Jew, ²⁰  born in Tarsus in Cilicia, but brought up ²¹  in this city, educated with strictness ²²  under ²³  Gamaliel ²⁴  according to the law of our ancestors, ²⁵  and was ²⁶  zealous ²⁷  for God just as all of you are today.

Acts 22:15

22:15 because you will be his witness ²⁸  to all people ²⁹  of what you have seen and heard.

Luke 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ³⁰  Then ³¹  they led Jesus ³²  away to their council ³³ 

John 18:35

18:35 Pilate answered, “I am not a Jew, am I? ³⁴  Your own people ³⁵  and your chief priests handed you over ³⁶  to me. What have you done?”

[5:17]  ¹ sn See the note on Sadducees in 4:1.

[5:17]  ² sn This is a parenthetical note by the author.

[5:17]  ³ 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.

[5:24]  ⁴ tn Or “captain.”

[5:24]  ⁵ 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]  ⁶ tn Grk “heard these words.”

[5:24]  ⁷ 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]  ⁸ tn The optative verb here expresses confused uncertainty.

[4:5]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “law assembled,” “law met together.”

[4:5]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ¹³ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[22:2]  ¹⁴ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁵ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁶ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁷ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁸ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ¹⁹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ²⁰ tn Grk “a Jewish man.”

[22:3]  ²¹ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ²² tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ²³ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ²⁴ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  ²⁵ tn Or “our forefathers.”

[22:3]  ²⁶ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ²⁷ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:15]  ²⁸ tn Or “a witness to him.”

[22:15]  ²⁹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:66]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ³³ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[18:35]  ³⁴ sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

[18:35]  ³⁵ tn Or “your own nation.”

[18:35]  ³⁶ tn Or “delivered you over.”