John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹  that they will be in us, so that the world will believe that you sent me.

Genesis 13:7-8

13:7 So there were quarrels ²  between Abram’s herdsmen and Lot’s herdsmen. ³  (Now the Canaanites and the Perizzites were living in the land at that time.) ⁴ 

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ⁵ 

Acts 4:32-35

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ⁶  and no one said that any of his possessions was his own, but everything was held in common. ⁷  4:33 With ⁸  great power the apostles were giving testimony ⁹  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ¹⁰  among them, because those who were owners of land or houses were selling ¹¹  them ¹²  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ¹³  were distributed to each, as anyone had need.

Acts 5:12-14

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹⁴  and wonders came about among the people through the hands of the apostles. By ¹⁵  common consent ¹⁶  they were all meeting together in Solomon’s Portico. ¹⁷  5:13 None of the rest dared to join them, ¹⁸  but the people held them in high honor. ¹⁹  5:14 More and more believers in the Lord were added to their number, ²⁰  crowds of both men and women.

Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Acts 2:5

2:5 Now there were devout Jews ²¹  from every nation under heaven residing in Jerusalem. ²² 

Acts 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ²³  and visitors from Rome, ²⁴ 

Acts 3:10-14

3:10 and they recognized him as the man who used to sit and ask for donations ²⁵  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁶  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ²⁷  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²⁸  called Solomon’s Portico. ²⁹  3:12 When Peter saw this, he declared to the people, “Men of Israel, ³⁰  why are you amazed at this? Why ³¹  do you stare at us as if we had made this man ³²  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ³³  the God of our forefathers, ³⁴  has glorified ³⁵  his servant ³⁶  Jesus, whom you handed over and rejected ³⁷  in the presence of Pilate after he had decided ³⁸  to release him. 3:14 But you rejected ³⁹  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Acts 4:20-21

4:20 for it is impossible ⁴⁰  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 ⁴¹  God for what had happened.

[17:21]  ¹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[13:7]  ² tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ³ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ⁴ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[13:8]  ⁵ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[4:32]  ⁶ tn Grk “soul.”

[4:32]  ⁷ tn Grk “but all things were to them in common.”

[4:33]  ⁸ 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]  ⁹ tn Or “were witnessing.”

[4:34]  ¹⁰ tn Or “poor.”

[4:34]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[5:12]  ¹⁴ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹⁵ 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]  ¹⁶ tn Or “With one mind.”

[5:12]  ¹⁷ tn Or “colonnade”; Grk “stoa.”

[5:13]  ¹⁸ 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]  ¹⁹ tn Or “the people thought very highly of them.”

[5:14]  ²⁰ tn Or “More and more believers were added to the Lord.”

[2:5]  ²¹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ²² tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:10]  ²³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ²⁴ map For location see JP4 A1.

[3:10]  ²⁵ 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]  ²⁶ 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).

[3:11]  ²⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²⁸ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²⁹ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ³⁰ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ³¹ tn Grk “or why.”

[3:12]  ³² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ³³ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ³⁴ tn Or “ancestors”; Grk “fathers.”

[3:13]  ³⁵ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ³⁶ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ³⁷ tn Or “denied,” “disowned.”

[3:13]  ³⁸ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ³⁹ tn Or “denied,” “disowned.”

[4:20]  ⁴⁰ 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.

[4:21]  ⁴¹ tn Or “glorifying.”