Acts 5:20-21

5:20 “Go and stand in the temple courts ¹  and proclaim ²  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³  at daybreak and began teaching. ⁴ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁵  – that is, the whole high council ⁶  of the Israelites ⁷  – and sent to the jail to have the apostles ⁸  brought before them. ⁹ 

Acts 2:46

2:46 Every day ¹⁰  they continued to gather together by common consent in the temple courts, ¹¹  breaking bread from ¹²  house to house, sharing their food with glad ¹³  and humble hearts, ¹⁴ 

Acts 3:1-10

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁵  for prayer, ¹⁶  at three o’clock in the afternoon. ¹⁷  3:2 And a man lame ¹⁸  from birth ¹⁹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ²⁰  so he could beg for money ²¹  from those going into the temple courts. ²²  3:3 When he saw Peter and John about to go into the temple courts, ²³  he asked them for money. ²⁴  3:4 Peter looked directly ²⁵  at him (as did John) and said, “Look at us!” 3:5 So the lame man ²⁶  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ²⁷  but what I do have I give you. In the name ²⁸  of Jesus Christ ²⁹  the Nazarene, stand up and ³⁰  walk!” 3:7 Then ³¹  Peter ³²  took hold ³³  of him by the right hand and raised him up, and at once the man’s ³⁴  feet and ankles were made strong. ³⁵  3:8 He ³⁶  jumped up, ³⁷  stood and began walking around, and he entered the temple courts ³⁸  with them, walking and leaping and praising God. 3:9 All ³⁹  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ⁴⁰  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁴¹  at what had happened to him.

Luke 21:37

21:37 So ⁴²  every day Jesus ⁴³  was teaching in the temple courts, ⁴⁴  but at night he went and stayed ⁴⁵  on the Mount of Olives. ⁴⁶ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁴⁷  you did not arrest me. ⁴⁸  But this is your hour, ⁴⁹  and that of the power ⁵⁰  of darkness!”

Luke 22:2

22:2 The ⁵¹  chief priests and the experts in the law ⁵²  were trying to find some way ⁵³  to execute ⁵⁴  Jesus, ⁵⁵  for they were afraid of the people. ⁵⁶ 

Luke 4:2

4:2 where for forty days he endured temptations ⁵⁷  from the devil. He ⁵⁸  ate nothing ⁵⁹  during those days, and when they were completed, ⁶⁰  he was famished.

[5:20]  ¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ² tn Or “speak.”

[5:21]  ³ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁴ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁵ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁶ 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]  ⁷ tn Grk “sons of Israel.”

[5:21]  ⁸ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁹ tn The words “before them” are not in the Greek text but are implied.

[2:46]  ¹⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹² tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹³ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁴ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[3:1]  ¹⁵ tn Grk “hour.”

[3:1]  ¹⁶ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁷ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁸ tn Or “crippled.”

[3:2]  ¹⁹ tn Grk “from his mother’s womb.”

[3:2]  ²⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ²¹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ²² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ²³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ²⁴ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ²⁵ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ²⁶ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ²⁷ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ²⁸ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ³⁰ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ³¹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ³² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ³³ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ³⁴ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ³⁵ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ³⁶ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ³⁷ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ³⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ³⁹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[3:10]  ⁴⁰ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁴¹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[21:37]  ⁴² tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁴⁴ tn Grk “in the temple.”

[21:37]  ⁴⁵ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁴⁶ tn Grk “at the mountain called ‘of Olives.’”

[22:53]  ⁴⁷ tn Grk “in the temple.”

[22:53]  ⁴⁸ tn Grk “lay hands on me.”

[22:53]  ⁴⁹ tn Or “your time.”

[22:53]  ⁵⁰ tn Or “authority,” “domain.”

[22:2]  ⁵¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ⁵² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ⁵³ tn Grk “were seeking how.”

[22:2]  ⁵⁴ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ⁵⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ⁵⁶ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[4:2]  ⁵⁷ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁵⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁵⁹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁶⁰ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).