Acts 5:29

5:29 But Peter and the apostles replied, ¹  “We must obey ²  God rather than people. ³ 

Acts 5:35

5:35 Then he said to the council, ⁴  “Men of Israel, ⁵  pay close attention to ⁶  what you are about to do to these men.

Acts 15:26

15:26 who ⁷  have risked their lives ⁸  for the name of our Lord Jesus Christ. ⁹ 

Acts 17:30

17:30 Therefore, although God has overlooked ¹⁰  such times of ignorance, ¹¹  he now commands all people ¹²  everywhere to repent, ¹³ 

Acts 14:11

14:11 So when the crowds saw what Paul had done, they shouted ¹⁴  in the Lycaonian language, ¹⁵  “The gods have come down to us in human form!” ¹⁶ 

Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹⁷  by which we must ¹⁸  be saved.”

Acts 4:16

4:16 saying, “What should we do with these men? For it is plain ¹⁹  to all who live in Jerusalem that a notable miraculous sign ²⁰  has come about through them, ²¹  and we cannot deny it.

Acts 5:4

5:4 Before it was sold, ²²  did it not ²³  belong to you? And when it was sold, was the money ²⁴  not at your disposal? How have you thought up this deed in your heart? ²⁵  You have not lied to people ²⁶  but to God!”

[5:29]  ¹ tn Grk “apostles answered and said.”

[5:29]  ² 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]  ³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:35]  ⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁵ 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]  ⁶ tn Or “men, be careful.”

[15:26]  ⁷ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁸ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:30]  ¹⁰ tn Or “has deliberately paid no attention to.”

[17:30]  ¹¹ tn Or “times when people did not know.”

[17:30]  ¹² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹³ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[14:11]  ¹³ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁴ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ¹⁵ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[4:12]  ¹⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁷ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:16]  ¹⁹ tn Or “evident.”

[4:16]  ²⁰ 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]  ²¹ tn Or “has been done by them.”

[5:4]  ²² tn Grk “Remaining to you.”

[5:4]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.