Kisah Para Rasul 1:1--7:60
Konteks1:1 I wrote 1 the former 2 account, 3 Theophilus, 4 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 5 after he had given orders 6 by 7 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 8 also, after his suffering, 9 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 10 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 11 he declared, 12 “Do not leave Jerusalem, 13 but wait there 14 for what my 15 Father promised, 16 which you heard about from me. 17 1:5 For 18 John baptized with water, but you 19 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 20 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 21 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 22 of the earth.” 1:9 After 23 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 24 they were still staring into the sky while he was going, suddenly 25 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 26 looking up into the sky? This same Jesus who has been taken up from you into heaven 27 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 28 from the mountain 29 called the Mount of Olives 30 (which is near Jerusalem, a Sabbath day’s journey 31 away). 1:13 When 32 they had entered Jerusalem, 33 they went to the upstairs room where they were staying. Peter 34 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 35 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 36 1:15 In those days 37 Peter stood up among the believers 38 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 39 the scripture had to be fulfilled that the Holy Spirit foretold through 40 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 41 1:18 (Now this man Judas 42 acquired a field with the reward of his unjust deed, 43 and falling headfirst 44 he burst open in the middle and all his intestines 45 gushed out. 1:19 This 46 became known to all who lived in Jerusalem, so that in their own language 47 they called that field 48 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 49 and let there be no one to live in it,’ 50 and ‘Let another take his position of responsibility.’ 51 1:21 Thus one of the men 52 who have accompanied us during all the time the Lord Jesus associated with 53 us, 1:22 beginning from his baptism by John until the day he 54 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 55 proposed two candidates: 56 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 57 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 58 of this service 59 and apostleship from which Judas turned aside 60 to go to his own place.” 61 1:26 Then 62 they cast lots for them, and the one chosen was Matthias; 63 so he was counted with the eleven apostles. 64
2:1 Now 65 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 66 a sound 67 like a violent wind blowing 68 came from heaven 69 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 70 appeared to them and came to rest on each one of them. 2:4 All 71 of them were filled with the Holy Spirit, and they began to speak in other languages 72 as the Spirit enabled them. 73
2:5 Now there were devout Jews 74 from every nation under heaven residing in Jerusalem. 75 2:6 When this sound 76 occurred, a crowd gathered and was in confusion, 77 because each one heard them speaking in his own language. 2:7 Completely baffled, they said, 78 “Aren’t 79 all these who are speaking Galileans? 2:8 And how is it that each one of us hears them 80 in our own native language? 81 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 82 2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, 83 and visitors from Rome, 84 2:11 both Jews and proselytes, 85 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 86 2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, 87 saying, “They are drunk on new wine!” 88
2:14 But Peter stood up 89 with the eleven, raised his voice, and addressed them: “You men of Judea 90 and all you who live in Jerusalem, 91 know this 92 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 93 for it is only nine o’clock in the morning. 94 2:16 But this is what was spoken about through the prophet Joel: 95
2:17 ‘And in the last days 96 it will be,’ God says,
‘that I will pour out my Spirit on all people, 97
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
2:18 Even on my servants, 98 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 99
2:19 And I will perform wonders in the sky 100 above
and miraculous signs 101 on the earth below,
blood and fire and clouds of smoke.
2:20 The sun will be changed to darkness
and the moon to blood
before the great and glorious 102 day of the Lord comes.
2:21 And then 103 everyone who calls on the name of the Lord will be saved.’ 104
2:22 “Men of Israel, 105 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 106 wonders, and miraculous signs 107 that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 108 by nailing him to a cross at the hands of Gentiles. 109 2:24 But God raised him up, 110 having released 111 him from the pains 112 of death, because it was not possible for him to be held in its power. 113 2:25 For David says about him,
‘I saw the Lord always in front of me, 114
for he is at my right hand so that I will not be shaken.
2:26 Therefore my heart was glad and my tongue rejoiced;
my body 115 also will live in hope,
2:27 because you will not leave my soul in Hades, 116
nor permit your Holy One to experience 117 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 118
2:29 “Brothers, 119 I can speak confidently 120 to you about our forefather 121 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 122 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 123 on his throne, 124 2:31 David by foreseeing this 125 spoke about the resurrection of the Christ, 126 that he was neither abandoned to Hades, 127 nor did his body 128 experience 129 decay. 130 2:32 This Jesus God raised up, and we are all witnesses of it. 131 2:33 So then, exalted 132 to the right hand 133 of God, and having received 134 the promise of the Holy Spirit 135 from the Father, he has poured out 136 what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,
‘The Lord said to my lord,
“Sit 137 at my right hand
2:35 until I make your enemies a footstool 138 for your feet.”’ 139
2:36 Therefore let all the house of Israel know beyond a doubt 140 that God has made this Jesus whom you crucified 141 both Lord 142 and Christ.” 143
2:37 Now when they heard this, 144 they were acutely distressed 145 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 146 in the name of Jesus Christ 147 for 148 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 149 2:39 For the promise 150 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified 151 and exhorted them saying, “Save yourselves from this perverse 152 generation!” 2:41 So those who accepted 153 his message 154 were baptized, and that day about three thousand people 155 were added. 156
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 157 to the breaking of bread and to prayer. 158 2:43 Reverential awe 159 came over everyone, 160 and many wonders and miraculous signs 161 came about by the apostles. 2:44 All who believed were together and held 162 everything in common, 2:45 and they began selling 163 their property 164 and possessions and distributing the proceeds 165 to everyone, as anyone had need. 2:46 Every day 166 they continued to gather together by common consent in the temple courts, 167 breaking bread from 168 house to house, sharing their food with glad 169 and humble hearts, 170 2:47 praising God and having the good will 171 of all the people. And the Lord was adding to their number every day 172 those who were being saved.
3:1 Now Peter and John were going up to the temple at the time 173 for prayer, 174 at three o’clock in the afternoon. 175 3:2 And a man lame 176 from birth 177 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 178 so he could beg for money 179 from those going into the temple courts. 180 3:3 When he saw Peter and John about to go into the temple courts, 181 he asked them for money. 182 3:4 Peter looked directly 183 at him (as did John) and said, “Look at us!” 3:5 So the lame man 184 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 185 but what I do have I give you. In the name 186 of Jesus Christ 187 the Nazarene, stand up and 188 walk!” 3:7 Then 189 Peter 190 took hold 191 of him by the right hand and raised him up, and at once the man’s 192 feet and ankles were made strong. 193 3:8 He 194 jumped up, 195 stood and began walking around, and he entered the temple courts 196 with them, walking and leaping and praising God. 3:9 All 197 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 198 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 199 at what had happened to him.
3:11 While the man 200 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 201 called Solomon’s Portico. 202 3:12 When Peter saw this, he declared to the people, “Men of Israel, 203 why are you amazed at this? Why 204 do you stare at us as if we had made this man 205 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 206 the God of our forefathers, 207 has glorified 208 his servant 209 Jesus, whom you handed over and rejected 210 in the presence of Pilate after he had decided 211 to release him. 3:14 But you rejected 212 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 213 the Originator 214 of life, whom God raised 215 from the dead. To this fact we are witnesses! 216 3:16 And on the basis of faith in Jesus’ 217 name, 218 his very name has made this man – whom you see and know – strong. The 219 faith that is through Jesus 220 has given him this complete health in the presence 221 of you all. 3:17 And now, brothers, I know you acted in ignorance, 222 as your rulers did too. 3:18 But the things God foretold 223 long ago through 224 all the prophets – that his Christ 225 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 226 may come from the presence of the Lord, 227 and so that he may send the Messiah 228 appointed 229 for you – that is, Jesus. 3:21 This one 230 heaven must 231 receive until the time all things are restored, 232 which God declared 233 from times long ago 234 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 235 him in everything he tells you. 236 3:23 Every person 237 who does not obey that prophet will be destroyed and thus removed 238 from the people.’ 239 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 240 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 241 saying to Abraham, ‘And in your descendants 242 all the nations 243 of the earth will be blessed.’ 244 3:26 God raised up 245 his servant and sent him first to you, to bless you by turning 246 each one of you from your iniquities.” 247
4:1 While Peter and John 248 were speaking to the people, the priests and the commander 249 of the temple guard 250 and the Sadducees 251 came up 252 to them, 4:2 angry 253 because they were teaching the people and announcing 254 in Jesus the resurrection of the dead. 4:3 So 255 they seized 256 them and put them in jail 257 until the next day (for it was already evening). 4:4 But many of those who had listened to 258 the message 259 believed, and the number of the men 260 came to about five thousand.
4:5 On the next day, 261 their rulers, elders, and experts in the law 262 came together 263 in Jerusalem. 264 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 265 4:7 After 266 making Peter and John 267 stand in their midst, they began to inquire, “By what power or by what name 268 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 269 replied, 270 “Rulers of the people and elders, 271 4:9 if 272 we are being examined 273 today for a good deed 274 done to a sick man – by what means this man was healed 275 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 276 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 277 is the stone that was rejected by you, 278 the builders, that has become the cornerstone. 279 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 280 by which we must 281 be saved.”
4:13 When they saw the boldness 282 of Peter and John, and discovered 283 that they were uneducated 284 and ordinary 285 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. 286 4:15 But when they had ordered them to go outside the council, 287 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 288 to all who live in Jerusalem that a notable miraculous sign 289 has come about through them, 290 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 291 to anyone in this name.” 4:18 And they called them in and ordered 292 them not to speak or teach at all in the name 293 of Jesus. 4:19 But Peter and John replied, 294 “Whether it is right before God to obey 295 you rather than God, you decide, 4:20 for it is impossible 296 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 297 God for what had happened. 4:22 For the man, on whom this miraculous sign 298 of healing had been performed, 299 was over forty years old.
4:23 When they were released, Peter and John 300 went to their fellow believers 301 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 302 and said, “Master of all, 303 you who made the heaven, the earth, 304 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 305 your servant David our forefather, 306
‘Why do the nations 307 rage, 308
and the peoples plot foolish 309 things?
4:26 The kings of the earth stood together, 310
and the rulers assembled together,
against the Lord and against his 311 Christ.’ 312
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 313 your holy servant Jesus, whom you anointed, 314 4:28 to do as much as your power 315 and your plan 316 had decided beforehand 317 would happen. 4:29 And now, Lord, pay attention to 318 their threats, and grant 319 to your servants 320 to speak your message 321 with great courage, 322 4:30 while you extend your hand to heal, and to bring about miraculous signs 323 and wonders through the name of your holy servant Jesus.” 4:31 When 324 they had prayed, the place where they were assembled together was shaken, 325 and they were all filled with the Holy Spirit and began to speak 326 the word of God 327 courageously. 328
4:32 The group of those who believed were of one heart and mind, 329 and no one said that any of his possessions was his own, but everything was held in common. 330 4:33 With 331 great power the apostles were giving testimony 332 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 333 among them, because those who were owners of land or houses were selling 334 them 335 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 336 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”), 337 4:37 sold 338 a field 339 that belonged to him and brought the money 340 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 341 kept back for himself part of the proceeds with his wife’s knowledge; he brought 342 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 343 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 344 the land? 5:4 Before it was sold, 345 did it not 346 belong to you? And when it was sold, was the money 347 not at your disposal? How have you thought up this deed in your heart? 348 You have not lied to people 349 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 350 all who heard about it. 5:6 So the young men came, 351 wrapped him up, 352 carried him out, and buried 353 him. 5:7 After an interval of about three hours, 354 his wife came in, but she did not know 355 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 356 paid this amount 357 for the land?” Sapphira 358 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 359 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 360 fear gripped 361 the whole church 362 and all who heard about these things.
5:12 Now many miraculous signs 363 and wonders came about among the people through the hands of the apostles. By 364 common consent 365 they were all meeting together in Solomon’s Portico. 366 5:13 None of the rest dared to join them, 367 but the people held them in high honor. 368 5:14 More and more believers in the Lord were added to their number, 369 crowds of both men and women. 5:15 Thus 370 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 371 also came together, bringing the sick and those troubled by unclean spirits. 372 They 373 were all 374 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 375 ), 376 and they were filled with jealousy. 377 5:18 They 378 laid hands on 379 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 380 opened 381 the doors of the prison, 382 led them out, 383 and said, 5:20 “Go and stand in the temple courts 384 and proclaim 385 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 386 at daybreak and began teaching. 387
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 388 – that is, the whole high council 389 of the Israelites 390 – and sent to the jail to have the apostles 391 brought before them. 392 5:22 But the officers 393 who came for them 394 did not find them in the prison, so they returned and reported, 395 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 396 we found no one inside.” 5:24 Now when the commander 397 of the temple guard 398 and the chief priests heard this report, 399 they were greatly puzzled concerning it, 400 wondering what this could 401 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 402 and teaching 403 the people!” 5:26 Then the commander 404 of the temple guard 405 went with the officers 406 and brought the apostles 407 without the use of force 408 (for they were afraid of being stoned by the people). 409
5:27 When they had brought them, they stood them before the council, 410 and the high priest questioned 411 them, 5:28 saying, “We gave 412 you strict orders 413 not to teach in this name. 414 Look, 415 you have filled Jerusalem 416 with your teaching, and you intend to bring this man’s blood 417 on us!” 5:29 But Peter and the apostles replied, 418 “We must obey 419 God rather than people. 420 5:30 The God of our forefathers 421 raised up Jesus, whom you seized and killed by hanging him on a tree. 422 5:31 God exalted him 423 to his right hand as Leader 424 and Savior, to give repentance to Israel and forgiveness of sins. 425 5:32 And we are witnesses of these events, 426 and so is the Holy Spirit whom God has given to those who obey 427 him.”
5:33 Now when they heard this, they became furious 428 and wanted to execute them. 429 5:34 But a Pharisee 430 whose name was Gamaliel, 431 a teacher of the law who was respected by all the people, stood up 432 in the council 433 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 434 “Men of Israel, 435 pay close attention to 436 what you are about to do to these men. 5:36 For some time ago 437 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 438 was killed, and all who followed him were dispersed and nothing came of it. 439 5:37 After him Judas the Galilean arose in the days of the census, 440 and incited people to follow him in revolt. 441 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, 442 it will come to nothing, 443 5:39 but if 444 it is from God, you will not be able to stop them, or you may even be found 445 fighting against God.” He convinced them, 446 5:40 and they summoned the apostles and had them beaten. 447 Then 448 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 449 to suffer dishonor for the sake of the name. 450 5:42 And every day both in the temple courts 451 and from house to house, they did not stop teaching and proclaiming the good news 452 that Jesus was the Christ. 453
6:1 Now in those 454 days, when the disciples were growing in number, 455 a complaint arose on the part of the Greek-speaking Jews 456 against the native Hebraic Jews, 457 because their widows 458 were being overlooked 459 in the daily distribution of food. 460 6:2 So the twelve 461 called 462 the whole group 463 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 464 6:3 But carefully select from among you, brothers, 465 seven 466 men who are well-attested, 467 full of the Spirit and of wisdom, whom we may put in charge 468 of this necessary task. 469 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 470 proposal pleased the entire group, so 471 they chose Stephen, a man full of faith and of the Holy Spirit, with 472 Philip, 473 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 474 from Antioch. 475 6:6 They stood these men before the apostles, who prayed 476 and placed 477 their hands on them. 6:7 The word of God continued to spread, 478 the number of disciples in Jerusalem 479 increased greatly, and a large group 480 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 481 among the people. 6:9 But some men from the Synagogue 482 of the Freedmen (as it was called), 483 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 484 stood up and argued with Stephen. 6:10 Yet 485 they were not able to resist 486 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 487 some men to say, “We have heard this man 488 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 489 elders, and the experts in the law; 490 then they approached Stephen, 491 seized him, and brought him before the council. 492 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 493 and the law. 494 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 495 that Moses handed down to us.” 6:15 All 496 who were sitting in the council 497 looked intently at Stephen 498 and saw his face was like the face of an angel. 499
7:1 Then the high priest said, “Are these things true?” 500 7:2 So he replied, 501 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 502 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.’ 503 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 504 made him move 505 to this country where you now live. 7:5 He 506 did not give any of it to him for an inheritance, 507 not even a foot of ground, 508 yet God 509 promised to give it to him as his possession, and to his descendants after him, 510 even though Abraham 511 as yet had no child. 7:6 But God spoke as follows: ‘Your 512 descendants will be foreigners 513 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 514 7:7 But I will punish 515 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 516 and worship 517 me in this place.’ 518 7:8 Then God 519 gave Abraham 520 the covenant 521 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 522 and Isaac became the father of 523 Jacob, and Jacob of the twelve patriarchs. 524 7:9 The 525 patriarchs, because they were jealous of Joseph, sold 526 him into Egypt. But 527 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 528 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 529 Egypt and Canaan, causing 530 great suffering, and our 531 ancestors 532 could not find food. 7:12 So when Jacob heard that there was grain 533 in Egypt, he sent our ancestors 534 there 535 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 536 became known to Pharaoh. 7:14 So Joseph sent a message 537 and invited 538 his father Jacob and all his relatives to come, seventy-five people 539 in all. 7:15 So Jacob went down to Egypt and died there, 540 along with our ancestors, 541 7:16 and their bones 542 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 543 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, 544 the people increased greatly in number 545 in Egypt, 7:18 until another king who did not know about 546 Joseph ruled 547 over Egypt. 548 7:19 This was the one who exploited 549 our people 550 and was cruel to our ancestors, 551 forcing them to abandon 552 their infants so they would die. 553 7:20 At that time Moses was born, and he was beautiful 554 to God. For 555 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 556 Pharaoh’s daughter adopted 557 him and brought him up 558 as her own son. 7:22 So Moses was trained 559 in all the wisdom of the Egyptians and was powerful 560 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 561 to visit his fellow countrymen 562 the Israelites. 563 7:24 When 564 he saw one of them being hurt unfairly, 565 Moses 566 came to his defense 567 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 568 would understand that God was delivering them 569 through him, 570 but they did not understand. 571 7:26 The next day Moses 572 saw two men 573 fighting, and tried to make peace between 574 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 575 Moses 576 aside, saying, ‘Who made 577 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?’ 578 7:29 When the man said this, 579 Moses fled and became a foreigner 580 in the land of Midian, where he became the father of two sons.
7:30 “After 581 forty years had passed, an angel appeared to him in the desert 582 of Mount Sinai, in the flame of a burning bush. 583 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, 584 the God of Abraham, Isaac, 585 and Jacob.’ 586 Moses began to tremble and did not dare to look more closely. 587 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 588 7:34 I have certainly seen the suffering 589 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 590 Now 591 come, I will send you to Egypt.’ 592 7:35 This same 593 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 594 God sent as both ruler and deliverer 595 through the hand of the angel 596 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 597 in the land of Egypt, 598 at 599 the Red Sea, and in the wilderness 600 for forty years. 7:37 This is the Moses who said to the Israelites, 601 ‘God will raise up for you a prophet like me from among your brothers.’ 602 7:38 This is the man who was in the congregation 603 in the wilderness 604 with the angel who spoke to him at Mount Sinai, and with our ancestors, 605 and he 606 received living oracles 607 to give to you. 608 7:39 Our 609 ancestors 610 were unwilling to obey 611 him, but pushed him aside 612 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 613 – we do not know what has happened to him!’ 614 7:41 At 615 that time 616 they made an idol in the form of a calf, 617 brought 618 a sacrifice to the idol, and began rejoicing 619 in the works of their hands. 620 7:42 But God turned away from them and gave them over 621 to worship the host 622 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 623 forty years in the wilderness, was it, 624 house of Israel? 7:43 But you took along the tabernacle 625 of Moloch 626 and the star of the 627 god Rephan, 628 the images you made to worship, but I will deport 629 you beyond Babylon.’ 630 7:44 Our ancestors 631 had the tabernacle 632 of testimony in the wilderness, 633 just as God 634 who spoke to Moses ordered him 635 to make it according to the design he had seen. 7:45 Our 636 ancestors 637 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 638 until the time 639 of David. 7:46 He 640 found favor 641 with 642 God and asked that he could 643 find a dwelling place 644 for the house 645 of Jacob. 7:47 But Solomon built a house 646 for him. 7:48 Yet the Most High 647 does not live in houses made by human hands, 648 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? 649
7:50 Did my hand 650 not make all these things?’ 651
7:51 “You stubborn 652 people, with uncircumcised 653 hearts and ears! 654 You are always resisting the Holy Spirit, like your ancestors 655 did! 7:52 Which of the prophets did your ancestors 656 not persecute? 657 They 658 killed those who foretold long ago the coming of the Righteous One, 659 whose betrayers and murderers you have now become! 660 7:53 You 661 received the law by decrees given by angels, 662 but you did not obey 663 it.” 664
7:54 When they heard these things, they became furious 665 and ground their teeth 666 at him. 7:55 But Stephen, 667 full 668 of the Holy Spirit, looked intently 669 toward heaven and saw the glory of God, and Jesus standing 670 at the right hand of God. 7:56 “Look!” he said. 671 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 672 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 673 they had driven him out of the city, they began to stone him, 674 and the witnesses laid their cloaks 675 at the feet of a young man named Saul. 7:59 They 676 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 677 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 678 When 679 he had said this, he died. 680
[1:1] 1 tn Or “produced,” Grk “made.”
[1:1] 2 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 3 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
[1:1] 4 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 5 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 6 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 8 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 9 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 10 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 11 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
[1:4] 12 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
[1:4] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 14 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 15 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 16 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
[1:4] 17 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
[1:5] 18 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 19 tn The pronoun is plural in Greek.
[1:6] 20 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 21 tn Grk “It is not for you to know.”
[1:9] 23 tn Grk “And after.” 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.
[1:10] 24 tn Grk “And as.” 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.
[1:11] 26 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 27 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:11] tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.
[1:12] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 29 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
[1:12] 30 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:12] 31 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
[1:13] 32 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.
[1:13] 33 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
[1:13] 34 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
[1:13] 35 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 36 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 37 tn Grk “And in those days.” 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.
[1:15] 38 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
[1:16] 39 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
[1:16] 40 tn Grk “foretold by the mouth of.”
[1:17] 41 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 42 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 43 tn Traditionally, “with the reward of his wickedness.”
[1:18] 44 tn Traditionally, “falling headlong.”
[1:18] 45 tn Or “all his bowels.”
[1:19] 46 tn Grk “And this.” 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.
[1:19] 47 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 48 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
[1:20] 49 tn Or “uninhabited” or “empty.”
[1:20] 50 sn A quotation from Ps 69:25.
[1:20] 51 tn Or “Let another take his office.”
[1:20] sn A quotation from Ps 109:8.
[1:21] 52 tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 53 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[1:22] 54 tn Here the pronoun “he” refers to Jesus.
[1:23] 55 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 56 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[1:24] 57 tn Grk “And praying, they said.” 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.
[1:25] 58 tn Grk “to take the place.”
[1:25] 59 tn Or “of this ministry.”
[1:25] 60 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 61 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:26] 62 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 63 tn Grk “and the lot fell on Matthias.”
[1:26] 64 tn Or “he was counted as one of the apostles along with the eleven.”
[2:1] 65 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
[2:2] 66 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
[2:2] 68 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
[2:2] 69 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[2:3] 70 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
[2:4] 71 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.
[2:4] 72 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
[2:4] sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
[2:4] 73 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
[2:5] 74 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] 75 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
[2:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:6] 77 tn Or “was bewildered.”
[2:7] 78 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
[2:7] 79 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:8] 80 tn Grk “we hear them, each one of us.”
[2:8] 81 tn Grk “in our own language in which we were born.”
[2:9] 82 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.
[2:10] 83 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] 84 map For location see JP4 A1.
[2:11] 85 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
[2:11] 86 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
[2:13] 87 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
[2:13] 88 tn Grk “They are full of new wine!”
[2:13] sn New wine refers to a new, sweet wine in the process of fermentation.
[2:14] 89 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 90 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
[2:14] 91 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 92 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[2:15] 93 tn Grk “These men are not drunk, as you suppose.”
[2:15] 94 tn Grk “only the third hour.”
[2:16] 95 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
[2:17] 96 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
[2:17] 97 tn Grk “on all flesh.”
[2:18] 98 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[2:18] 99 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
[2:19] 100 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
[2:19] 101 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
[2:20] 102 tn Or “and wonderful.”
[2:21] 103 tn Grk “And it will be that.”
[2:21] 104 sn A quotation from Joel 2:28-32.
[2:22] 105 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 conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
[2:22] 106 tn Or “miraculous deeds.”
[2:22] 107 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[2:23] 108 tn Or “you killed.”
[2:23] 109 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
[2:24] 110 tn Grk “Whom God raised up.”
[2:24] 111 tn Or “having freed.”
[2:24] 112 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
[2:24] 113 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
[2:25] 114 tn Or “always before me.”
[2:27] 116 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
[2:27] 117 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:28] 118 sn A quotation from Ps 16:8-11.
[2:29] 119 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
[2:29] 120 sn Peter’s certainty is based on well-known facts.
[2:29] 121 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 122 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 123 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
[2:30] 124 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 125 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
[2:31] 126 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
[2:31] 127 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
[2:31] 128 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
[2:31] 129 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:31] 130 sn An allusion to Ps 16:10.
[2:32] 131 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 132 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
[2:33] 133 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
[2:33] 134 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
[2:33] 135 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 136 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 137 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
[2:35] 138 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 139 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
[2:36] 140 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 141 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
[2:36] 142 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
[2:36] 143 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:36] sn See the note on Christ in 2:31.
[2:37] 144 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[2:37] 145 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 146 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
[2:38] 147 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:38] sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
[2:38] 148 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
[2:38] 149 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 150 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
[2:40] 152 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
[2:41] 153 tn Or “who acknowledged the truth of.”
[2:41] 155 tn Grk “souls” (here an idiom for the whole person).
[2:41] 156 tn Or “were won over.”
[2:42] 157 sn Fellowship refers here to close association involving mutual involvement and relationships.
[2:42] 158 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
[2:43] 160 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
[2:43] 161 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
[2:45] 163 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
[2:45] 164 tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
[2:45] 165 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
[2:46] 166 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[2:46] 167 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:46] 168 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
[2:46] 169 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] 170 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.
[2:47] 172 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:1] 174 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] 175 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 177 tn Grk “from his mother’s womb.”
[3:2] 178 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 179 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] 180 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:2] sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
[3:3] 181 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] sn See the note on the phrase the temple courts in the previous verse.
[3:3] 182 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 183 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] 184 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 185 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] 186 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] 187 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 188 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 189 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 190 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 191 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] 192 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 193 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] 194 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] 195 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] 196 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 197 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] 198 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] 199 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] 200 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 201 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] 202 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] 203 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] 205 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 206 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] 207 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 208 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 209 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] 210 tn Or “denied,” “disowned.”
[3:13] 211 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 212 tn Or “denied,” “disowned.”
[3:15] 213 tn Or “You put to death.”
[3:15] 214 tn Or “Founder,” “founding Leader.”
[3:15] 215 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 216 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[3:16] 217 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 218 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 219 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
[3:16] 220 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
[3:16] 221 tn Or “in full view.”
[3:17] 222 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
[3:18] 223 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 224 tn Grk “by the mouth of” (an idiom).
[3:18] 225 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:18] sn See the note on Christ in 2:31.
[3:20] sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
[3:20] 227 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
[3:20] 228 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
[3:20] 229 tn Or “designated in advance.”
[3:21] 230 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 231 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
[3:21] 232 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”
[3:21] sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
[3:21] 234 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 235 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) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
[3:22] 236 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
[3:23] 237 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 238 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.
[3:23] 239 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
[3:24] 240 tn Or “proclaimed.”
[3:24] sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
[3:25] 241 tn Or “forefathers”; Grk “fathers.”
[3:25] 242 tn Or “in your offspring”; Grk “in your seed.”
[3:25] sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
[3:25] 243 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
[3:25] 244 sn A quotation from Gen 22:18.
[3:26] 245 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
[3:26] 246 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
[3:26] 247 tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
[4:1] 248 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 250 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] sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
[4:1] 251 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] 252 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 253 tn Or “greatly annoyed,” “provoked.”
[4:2] 254 tn Or “proclaiming.”
[4:3] 255 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 256 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 257 tn Or “prison,” “custody.”
[4:4] 260 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] 261 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] 262 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] sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
[4:5] 263 tn Or “law assembled,” “law met together.”
[4:5] 264 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 265 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 266 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] 267 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 268 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] 269 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] 270 tn Grk “Spirit, said to them.”
[4:8] 271 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] 272 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] 273 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 274 tn Or “for an act of kindness.”
[4:9] 275 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 276 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 277 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 278 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] 279 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 280 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 281 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] 283 tn Or “and found out.”
[4:13] 284 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] 285 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 286 tn Or “nothing to say in opposition.”
[4:15] 287 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 289 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] 290 tn Or “has been done by them.”
[4:17] 291 tn Or “speak no longer.”
[4:18] 293 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] 294 tn Grk “answered and said to them.”
[4:19] 295 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] 296 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] 297 tn Or “glorifying.”
[4:22] 298 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] 299 tn Or “had been done.”
[4:23] 300 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] 301 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] 302 sn With one mind. Compare Acts 1:14.
[4:24] 303 tn Or “Lord of all.”
[4:24] sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.
[4:24] 304 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] 305 tn Grk “by the mouth of” (an idiom).
[4:25] 306 tn Or “ancestor”; Grk “father.”
[4:25] 308 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 309 tn Or “futile”; traditionally, “vain.”
[4:26] 310 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 311 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] sn See the note on Christ in 2:31.
[4:26] 312 sn A quotation from Ps 2:1-2.
[4:27] 313 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] 314 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 315 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 316 tn Or “purpose,” “will.”
[4:28] 317 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] 318 tn Or “Lord, take notice of.”
[4:29] 319 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] 320 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 322 tn Or “with all boldness.”
[4:30] 323 tn The miraculous nature of these signs is implied in the context.
[4:31] 324 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] 325 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] 326 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] 327 tn Or “speak God’s message.”
[4:31] 328 tn Or “with boldness.”
[4:32] 330 tn Grk “but all things were to them in common.”
[4:32] sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
[4:33] 331 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] 332 tn Or “were witnessing.”
[4:34] 334 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] 335 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] 336 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] 337 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] 338 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] 340 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 341 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] 342 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 343 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] 344 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] 345 tn Grk “Remaining to you.”
[5:4] 346 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] 347 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] 348 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] 349 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] 350 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 352 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] 353 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 354 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] 355 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] 356 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] 357 tn Grk “so much,” “as much as this.”
[5:8] 358 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 359 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] 360 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] 361 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 362 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 363 tn The miraculous nature of these signs is implied in the context.
[5:12] 364 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] 365 tn Or “With one mind.”
[5:12] 366 tn Or “colonnade”; Grk “stoa.”
[5:12] 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. Located beside the Court of the Gentiles, it was a very public area.
[5:13] 367 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] 368 tn Or “the people thought very highly of them.”
[5:14] 369 tn Or “More and more believers were added to the Lord.”
[5:15] 370 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] 371 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 372 sn Unclean spirits refers to evil spirits.
[5:16] 373 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] 374 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 375 sn See the note on Sadducees in 4:1.
[5:17] 376 sn This is a parenthetical note by the author.
[5:17] 377 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] 378 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] 379 tn Or “they arrested.”
[5:19] 380 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] 381 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] 382 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 383 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.
[5:19] sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.
[5:20] 384 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 386 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 387 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 388 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 389 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] 390 tn Grk “sons of Israel.”
[5:21] 391 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 392 tn The words “before them” are not in the Greek text but are implied.
[5:22] 393 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] 394 tn The words “for them” are not in the Greek text but are implied.
[5:22] 395 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 396 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] 398 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] 399 tn Grk “heard these words.”
[5:24] 400 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] 401 tn The optative verb here expresses confused uncertainty.
[5:25] 402 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 403 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 405 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] 406 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] 407 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 408 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 409 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] 410 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 411 tn Or “interrogated,” “asked.”
[5:28] 412 tc ‡ The majority of
[5:28] 413 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 414 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 415 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] 416 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 417 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] 418 tn Grk “apostles answered and said.”
[5:29] 419 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] 420 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 421 tn Or “ancestors”; Grk “fathers.”
[5:30] 422 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] 423 tn Grk “This one God exalted” (emphatic).
[5:31] 424 tn Or “Founder” (of a movement).
[5:31] 425 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 426 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 427 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 428 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 429 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 430 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] 431 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] 432 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] 433 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 434 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 435 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] 436 tn Or “men, be careful.”
[5:36] 437 tn Grk “For before these days.”
[5:36] 438 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] 439 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 440 tn Or “registration.”
[5:37] 441 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] 442 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 443 tn Or “it will be put to an end.”
[5:39] 444 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] 445 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] 446 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] 447 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] 448 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] 449 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] 450 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 451 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 452 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 453 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[5:42] sn See the note on Christ in 2:31.
[6:1] 454 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 455 tn Grk “were multiplying.”
[6:1] 456 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] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 457 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 458 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] 460 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[6:2] 461 sn The twelve refers to the twelve apostles.
[6:2] 462 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] 463 tn Or “the multitude.”
[6:2] 464 tn Grk “to serve tables.”
[6:3] 465 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] 466 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 467 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 468 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 469 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 470 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] 471 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 472 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] 473 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] 474 tn Or “a proselyte.”
[6:5] 475 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 476 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.
[6:6] sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
[6:7] 478 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 479 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 480 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 481 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] 482 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] 483 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] 484 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] 485 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 486 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 487 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] 488 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] 489 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] 490 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 491 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 492 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 493 sn This holy place is a reference to the temple.
[6:13] 494 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.
[6:14] sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.
[6:15] 496 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] 497 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 498 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 499 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] 500 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 502 tn Or “ancestor”; Grk “father.”
[7:3] 503 sn A quotation from Gen 12:1.
[7:4] 504 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 505 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] 506 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] 507 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] 508 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 509 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 510 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] 511 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 512 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] 513 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 514 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 515 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] 516 tn The words “of there” are not in the Greek text, but are implied.
[7:7] sn A quotation from Gen 15:14.
[7:7] 517 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 518 sn An allusion to Exod 3:12.
[7:8] 519 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 520 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 521 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] 522 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] 523 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] 524 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] 525 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] 526 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] 527 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] 528 tn Or “appointed.” See Gen 41:41-43.
[7:11] 529 tn Grk “came upon all Egypt.”
[7:11] 530 tn Grk “and,” but logically causal.
[7:11] 531 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] 532 tn Or “forefathers”; Grk “fathers.”
[7:12] 533 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] 534 tn Or “forefathers”; Grk “fathers.”
[7:12] 535 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] 536 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 537 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 538 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 539 tn Grk “souls” (here an idiom for the whole person).
[7:15] 540 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] 541 tn Or “forefathers”; Grk “fathers.”
[7:16] 543 sn See Gen 49:29-32.
[7:17] 544 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] 545 tn Grk “the people increased and multiplied.”
[7:18] 546 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] 547 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 548 sn A quotation from Exod 1:8.
[7:19] 549 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] 551 tn Or “forefathers”; Grk “fathers.”
[7:19] 552 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 553 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] 554 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] 555 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] 556 tn Or “exposed” (see v. 19).
[7:21] 557 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] 558 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 559 tn Or “instructed.”
[7:22] 560 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 562 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 563 tn Grk “the sons of Israel.”
[7:24] 564 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] 565 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] 566 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 567 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 568 tn Grk “his brothers.”
[7:25] 569 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 570 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 571 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] 572 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 573 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 574 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 575 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 576 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 578 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:28] sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.
[7:29] 579 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] 580 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] 581 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] 582 tn Or “wilderness.”
[7:30] 583 sn An allusion to Exod 3:2.
[7:32] 584 tn Or “ancestors”; Grk “fathers.”
[7:32] 585 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] 586 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 587 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 588 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] 589 tn Or “mistreatment.”
[7:34] 590 tn Or “to set them free.”
[7:34] 591 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] 592 sn A quotation from Exod 3:7-8, 10.
[7:35] 593 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] 594 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] 595 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] 596 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] 597 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).
[7:36] 598 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 599 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] 601 tn Grk “to the sons of Israel.”
[7:37] 602 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] 603 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] 605 tn Or “forefathers”; Grk “fathers.”
[7:38] 606 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] 607 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 608 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] 609 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] 610 tn Or “forefathers”; Grk “fathers.”
[7:39] 611 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] 612 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 613 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 614 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] 615 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] 616 tn Grk “In those days.”
[7:41] 617 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] 618 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] 619 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 620 tn Or “in what they had done.”
[7:42] 621 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] sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
[7:42] 623 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 624 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
[7:43] 626 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 627 tc ‡ Most
[7:43] 628 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 629 tn Or “I will make you move.”
[7:43] 630 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 631 tn Or “forefathers”; Grk “fathers.”
[7:44] sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.
[7:44] 634 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 635 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] 636 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] 637 tn Or “forefathers”; Grk “fathers.”
[7:45] 638 tn Or “forefathers”; Grk “fathers.”
[7:45] sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
[7:45] 639 tn Grk “In those days.”
[7:46] 640 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] 642 tn Grk “before,” “in the presence of.”
[7:46] 643 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] 644 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 645 tc Some
[7:47] 646 sn See 1 Kgs 8:1-21.
[7:48] 647 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 648 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] 649 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 650 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 651 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:50] sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
[7:51] 652 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 653 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] 654 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 655 tn Or “forefathers”; Grk “fathers.”
[7:52] 656 tn Or “forefathers”; Grk “fathers.”
[7:52] 657 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 658 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] 659 sn The Righteous One is a reference to Jesus Christ.
[7:52] 660 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] 661 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] 662 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] sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
[7:53] 663 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] 664 tn Or “did not obey it.”
[7:54] 665 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] 666 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] 667 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 668 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 669 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] 670 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] 671 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] 672 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 673 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] 674 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] 675 tn Or “outer garments.”
[7:58] sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[7:59] 676 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] 677 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] 678 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] 679 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] 680 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.
