5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 1 kept back for himself part of the proceeds with his wife’s knowledge; he brought 2 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 3 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 4 the land? 5:4 Before it was sold, 5 did it not 6 belong to you? And when it was sold, was the money 7 not at your disposal? How have you thought up this deed in your heart? 8 You have not lied to people 9 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 10 all who heard about it. 5:6 So the young men came, 11 wrapped him up, 12 carried him out, and buried 13 him. 5:7 After an interval of about three hours, 14 his wife came in, but she did not know 15 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 16 paid this amount 17 for the land?” Sapphira 18 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 19 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 20 fear gripped 21 the whole church 22 and all who heard about these things.
5:12 Now many miraculous signs 23 and wonders came about among the people through the hands of the apostles. By 24 common consent 25 they were all meeting together in Solomon’s Portico. 26 5:13 None of the rest dared to join them, 27 but the people held them in high honor. 28 5:14 More and more believers in the Lord were added to their number, 29 crowds of both men and women. 5:15 Thus 30 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 31 also came together, bringing the sick and those troubled by unclean spirits. 32 They 33 were all 34 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 35 ), 36 and they were filled with jealousy. 37 5:18 They 38 laid hands on 39 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 40 opened 41 the doors of the prison, 42 led them out, 43 and said, 5:20 “Go and stand in the temple courts 44 and proclaim 45 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 46 at daybreak and began teaching. 47
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 48 – that is, the whole high council 49 of the Israelites 50 – and sent to the jail to have the apostles 51 brought before them. 52 5:22 But the officers 53 who came for them 54 did not find them in the prison, so they returned and reported, 55 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 56 we found no one inside.” 5:24 Now when the commander 57 of the temple guard 58 and the chief priests heard this report, 59 they were greatly puzzled concerning it, 60 wondering what this could 61 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 62 and teaching 63 the people!” 5:26 Then the commander 64 of the temple guard 65 went with the officers 66 and brought the apostles 67 without the use of force 68 (for they were afraid of being stoned by the people). 69
5:27 When they had brought them, they stood them before the council, 70 and the high priest questioned 71 them, 5:28 saying, “We gave 72 you strict orders 73 not to teach in this name. 74 Look, 75 you have filled Jerusalem 76 with your teaching, and you intend to bring this man’s blood 77 on us!” 5:29 But Peter and the apostles replied, 78 “We must obey 79 God rather than people. 80 5:30 The God of our forefathers 81 raised up Jesus, whom you seized and killed by hanging him on a tree. 82 5:31 God exalted him 83 to his right hand as Leader 84 and Savior, to give repentance to Israel and forgiveness of sins. 85 5:32 And we are witnesses of these events, 86 and so is the Holy Spirit whom God has given to those who obey 87 him.”
5:33 Now when they heard this, they became furious 88 and wanted to execute them. 89 5:34 But a Pharisee 90 whose name was Gamaliel, 91 a teacher of the law who was respected by all the people, stood up 92 in the council 93 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 94 “Men of Israel, 95 pay close attention to 96 what you are about to do to these men. 5:36 For some time ago 97 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 98 was killed, and all who followed him were dispersed and nothing came of it. 99 5:37 After him Judas the Galilean arose in the days of the census, 100 and incited people to follow him in revolt. 101 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, 102 it will come to nothing, 103 5:39 but if 104 it is from God, you will not be able to stop them, or you may even be found 105 fighting against God.” He convinced them, 106 5:40 and they summoned the apostles and had them beaten. 107 Then 108 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 109 to suffer dishonor for the sake of the name. 110 5:42 And every day both in the temple courts 111 and from house to house, they did not stop teaching and proclaiming the good news 112 that Jesus was the Christ. 113
[5:3] 4 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] 9 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.
[5:6] 12 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”).
[5:7] 14 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] 15 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.
[5:10] 19 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] 20 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.
[5:12] 24 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] 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] 27 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.
[5:16] 33 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.
[5:17] 37 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.
[5:19] 40 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] 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.
[5:21] 49 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.
[5:22] 53 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).
[5:24] 60 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.
[5:28] 72 tc ‡ The majority of
[5:30] 82 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.
[5:34] 90 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] 91 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.
[5:35] 95 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.
[5:39] 105 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] 106 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] 107 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] 108 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.