Kisah Para Rasul 15:35-41
Konteks15:35 But Paul and Barnabas remained in Antioch, 1 teaching and proclaiming (along with many others) 2 the word of the Lord. 3
15:36 After some days Paul said to Barnabas, “Let’s return 4 and visit the brothers in every town where we proclaimed the word of the Lord 5 to see how they are doing.” 6 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 7 that they should not take along this one who had left them in Pamphylia 8 and had not accompanied them in the work. 15:39 They had 9 a sharp disagreement, 10 so that they parted company. Barnabas took along 11 Mark and sailed away to Cyprus, 12 15:40 but Paul chose Silas and set out, commended 13 to the grace of the Lord by the brothers and sisters. 14 15:41 He passed through Syria and Cilicia, strengthening 15 the churches.
Kisah Para Rasul 15:16
Konteks15:16 ‘After this 16 I 17 will return,
and I will rebuild the fallen tent 18 of David;
I will rebuild its ruins and restore 19 it,
Kisah Para Rasul 4:1--5:42
Konteks4:1 While Peter and John 20 were speaking to the people, the priests and the commander 21 of the temple guard 22 and the Sadducees 23 came up 24 to them, 4:2 angry 25 because they were teaching the people and announcing 26 in Jesus the resurrection of the dead. 4:3 So 27 they seized 28 them and put them in jail 29 until the next day (for it was already evening). 4:4 But many of those who had listened to 30 the message 31 believed, and the number of the men 32 came to about five thousand.
4:5 On the next day, 33 their rulers, elders, and experts in the law 34 came together 35 in Jerusalem. 36 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 37 4:7 After 38 making Peter and John 39 stand in their midst, they began to inquire, “By what power or by what name 40 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 41 replied, 42 “Rulers of the people and elders, 43 4:9 if 44 we are being examined 45 today for a good deed 46 done to a sick man – by what means this man was healed 47 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 48 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 49 is the stone that was rejected by you, 50 the builders, that has become the cornerstone. 51 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 52 by which we must 53 be saved.”
4:13 When they saw the boldness 54 of Peter and John, and discovered 55 that they were uneducated 56 and ordinary 57 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. 58 4:15 But when they had ordered them to go outside the council, 59 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 60 to all who live in Jerusalem that a notable miraculous sign 61 has come about through them, 62 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 63 to anyone in this name.” 4:18 And they called them in and ordered 64 them not to speak or teach at all in the name 65 of Jesus. 4:19 But Peter and John replied, 66 “Whether it is right before God to obey 67 you rather than God, you decide, 4:20 for it is impossible 68 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 69 God for what had happened. 4:22 For the man, on whom this miraculous sign 70 of healing had been performed, 71 was over forty years old.
4:23 When they were released, Peter and John 72 went to their fellow believers 73 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 74 and said, “Master of all, 75 you who made the heaven, the earth, 76 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 77 your servant David our forefather, 78
‘Why do the nations 79 rage, 80
and the peoples plot foolish 81 things?
4:26 The kings of the earth stood together, 82
and the rulers assembled together,
against the Lord and against his 83 Christ.’ 84
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 85 your holy servant Jesus, whom you anointed, 86 4:28 to do as much as your power 87 and your plan 88 had decided beforehand 89 would happen. 4:29 And now, Lord, pay attention to 90 their threats, and grant 91 to your servants 92 to speak your message 93 with great courage, 94 4:30 while you extend your hand to heal, and to bring about miraculous signs 95 and wonders through the name of your holy servant Jesus.” 4:31 When 96 they had prayed, the place where they were assembled together was shaken, 97 and they were all filled with the Holy Spirit and began to speak 98 the word of God 99 courageously. 100
4:32 The group of those who believed were of one heart and mind, 101 and no one said that any of his possessions was his own, but everything was held in common. 102 4:33 With 103 great power the apostles were giving testimony 104 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 105 among them, because those who were owners of land or houses were selling 106 them 107 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 108 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”), 109 4:37 sold 110 a field 111 that belonged to him and brought the money 112 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 113 kept back for himself part of the proceeds with his wife’s knowledge; he brought 114 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 115 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 116 the land? 5:4 Before it was sold, 117 did it not 118 belong to you? And when it was sold, was the money 119 not at your disposal? How have you thought up this deed in your heart? 120 You have not lied to people 121 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 122 all who heard about it. 5:6 So the young men came, 123 wrapped him up, 124 carried him out, and buried 125 him. 5:7 After an interval of about three hours, 126 his wife came in, but she did not know 127 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 128 paid this amount 129 for the land?” Sapphira 130 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 131 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 132 fear gripped 133 the whole church 134 and all who heard about these things.
5:12 Now many miraculous signs 135 and wonders came about among the people through the hands of the apostles. By 136 common consent 137 they were all meeting together in Solomon’s Portico. 138 5:13 None of the rest dared to join them, 139 but the people held them in high honor. 140 5:14 More and more believers in the Lord were added to their number, 141 crowds of both men and women. 5:15 Thus 142 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 143 also came together, bringing the sick and those troubled by unclean spirits. 144 They 145 were all 146 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 147 ), 148 and they were filled with jealousy. 149 5:18 They 150 laid hands on 151 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 152 opened 153 the doors of the prison, 154 led them out, 155 and said, 5:20 “Go and stand in the temple courts 156 and proclaim 157 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 158 at daybreak and began teaching. 159
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 160 – that is, the whole high council 161 of the Israelites 162 – and sent to the jail to have the apostles 163 brought before them. 164 5:22 But the officers 165 who came for them 166 did not find them in the prison, so they returned and reported, 167 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 168 we found no one inside.” 5:24 Now when the commander 169 of the temple guard 170 and the chief priests heard this report, 171 they were greatly puzzled concerning it, 172 wondering what this could 173 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 174 and teaching 175 the people!” 5:26 Then the commander 176 of the temple guard 177 went with the officers 178 and brought the apostles 179 without the use of force 180 (for they were afraid of being stoned by the people). 181
5:27 When they had brought them, they stood them before the council, 182 and the high priest questioned 183 them, 5:28 saying, “We gave 184 you strict orders 185 not to teach in this name. 186 Look, 187 you have filled Jerusalem 188 with your teaching, and you intend to bring this man’s blood 189 on us!” 5:29 But Peter and the apostles replied, 190 “We must obey 191 God rather than people. 192 5:30 The God of our forefathers 193 raised up Jesus, whom you seized and killed by hanging him on a tree. 194 5:31 God exalted him 195 to his right hand as Leader 196 and Savior, to give repentance to Israel and forgiveness of sins. 197 5:32 And we are witnesses of these events, 198 and so is the Holy Spirit whom God has given to those who obey 199 him.”
5:33 Now when they heard this, they became furious 200 and wanted to execute them. 201 5:34 But a Pharisee 202 whose name was Gamaliel, 203 a teacher of the law who was respected by all the people, stood up 204 in the council 205 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 206 “Men of Israel, 207 pay close attention to 208 what you are about to do to these men. 5:36 For some time ago 209 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 210 was killed, and all who followed him were dispersed and nothing came of it. 211 5:37 After him Judas the Galilean arose in the days of the census, 212 and incited people to follow him in revolt. 213 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, 214 it will come to nothing, 215 5:39 but if 216 it is from God, you will not be able to stop them, or you may even be found 217 fighting against God.” He convinced them, 218 5:40 and they summoned the apostles and had them beaten. 219 Then 220 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 221 to suffer dishonor for the sake of the name. 222 5:42 And every day both in the temple courts 223 and from house to house, they did not stop teaching and proclaiming the good news 224 that Jesus was the Christ. 225
[15:35] 1 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 2 sn This is a parenthetical note by the author.
[15:35] 3 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[15:36] 4 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
[15:36] 5 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 6 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 7 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 8 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 9 tn Grk “There happened a sharp disagreement.” 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.
[15:39] 10 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 11 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
[15:39] 12 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:40] 13 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
[15:40] 14 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
[15:41] 15 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[15:16] 16 tn Grk “After these things.”
[15:16] 17 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 18 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
[15:16] 19 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
[4:1] 20 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 22 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] 23 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] 24 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 25 tn Or “greatly annoyed,” “provoked.”
[4:3] 27 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 28 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 29 tn Or “prison,” “custody.”
[4:4] 32 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] 33 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] 34 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] 35 tn Or “law assembled,” “law met together.”
[4:5] 36 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 37 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 38 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] 39 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 40 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] 41 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] 42 tn Grk “Spirit, said to them.”
[4:8] 43 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] 44 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] 45 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 46 tn Or “for an act of kindness.”
[4:9] 47 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 48 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 49 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 50 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] 51 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 52 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 53 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] 55 tn Or “and found out.”
[4:13] 56 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] 57 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 58 tn Or “nothing to say in opposition.”
[4:15] 59 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 61 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] 62 tn Or “has been done by them.”
[4:17] 63 tn Or “speak no longer.”
[4:18] 65 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] 66 tn Grk “answered and said to them.”
[4:19] 67 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] 68 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.
[4:22] 70 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] 71 tn Or “had been done.”
[4:23] 72 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] 73 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] 74 sn With one mind. Compare Acts 1:14.
[4:24] 75 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] 76 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] 77 tn Grk “by the mouth of” (an idiom).
[4:25] 78 tn Or “ancestor”; Grk “father.”
[4:25] 80 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 81 tn Or “futile”; traditionally, “vain.”
[4:26] 82 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 83 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] 84 sn A quotation from Ps 2:1-2.
[4:27] 85 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] 86 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 87 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 88 tn Or “purpose,” “will.”
[4:28] 89 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] 90 tn Or “Lord, take notice of.”
[4:29] 91 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] 92 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 94 tn Or “with all boldness.”
[4:30] 95 tn The miraculous nature of these signs is implied in the context.
[4:31] 96 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] 97 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] 98 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] 99 tn Or “speak God’s message.”
[4:31] 100 tn Or “with boldness.”
[4:32] 102 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] 103 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] 104 tn Or “were witnessing.”
[4:34] 106 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] 107 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] 108 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] 109 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] 110 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] 112 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 113 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] 114 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 115 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] 116 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] 117 tn Grk “Remaining to you.”
[5:4] 118 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] 119 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] 120 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] 121 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] 122 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 124 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] 125 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 126 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] 127 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] 128 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] 129 tn Grk “so much,” “as much as this.”
[5:8] 130 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 131 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] 132 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] 133 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 134 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 135 tn The miraculous nature of these signs is implied in the context.
[5:12] 136 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] 137 tn Or “With one mind.”
[5:12] 138 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] 139 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] 140 tn Or “the people thought very highly of them.”
[5:14] 141 tn Or “More and more believers were added to the Lord.”
[5:15] 142 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] 143 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 144 sn Unclean spirits refers to evil spirits.
[5:16] 145 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] 146 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 147 sn See the note on Sadducees in 4:1.
[5:17] 148 sn This is a parenthetical note by the author.
[5:17] 149 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] 150 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] 151 tn Or “they arrested.”
[5:19] 152 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] 153 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] 154 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 155 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] 156 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 158 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 159 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 160 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 161 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] 162 tn Grk “sons of Israel.”
[5:21] 163 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 164 tn The words “before them” are not in the Greek text but are implied.
[5:22] 165 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] 166 tn The words “for them” are not in the Greek text but are implied.
[5:22] 167 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 168 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] 170 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] 171 tn Grk “heard these words.”
[5:24] 172 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] 173 tn The optative verb here expresses confused uncertainty.
[5:25] 174 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 175 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 177 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] 178 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] 179 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 180 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 181 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] 182 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 183 tn Or “interrogated,” “asked.”
[5:28] 184 tc ‡ The majority of
[5:28] 185 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 186 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 187 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] 188 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 189 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] 190 tn Grk “apostles answered and said.”
[5:29] 191 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] 192 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 193 tn Or “ancestors”; Grk “fathers.”
[5:30] 194 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] 195 tn Grk “This one God exalted” (emphatic).
[5:31] 196 tn Or “Founder” (of a movement).
[5:31] 197 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 198 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 199 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 200 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 201 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 202 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] 203 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] 204 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] 205 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 206 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 207 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] 208 tn Or “men, be careful.”
[5:36] 209 tn Grk “For before these days.”
[5:36] 210 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] 211 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 212 tn Or “registration.”
[5:37] 213 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] 214 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 215 tn Or “it will be put to an end.”
[5:39] 216 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] 217 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] 218 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] 219 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] 220 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] 221 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] 222 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 223 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 224 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 225 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
