1 Tawarikh 22:9-10
Konteks22:9 Look, you will have a son, who will be a peaceful man. 1 I will give him rest from all his enemies on every side. 2 Indeed, Solomon 3 will be his name; I will give Israel peace and quiet during his reign. 4 22:10 He will build a temple to honor me; 5 he will become my son, and I will become his father. I will grant to his dynasty permanent rule over Israel.’ 6
1 Tawarikh 28:6-10
Konteks28:6 He said to me, ‘Solomon your son is the one who will build my temple and my courts, for I have chosen him to become my son and I will become his father. 28:7 I will establish his kingdom permanently, if he remains committed to obeying my commands and regulations, as you are doing this day.’ 7 28:8 So now, in the sight of all Israel, the Lord’s assembly, and in the hearing of our God, I say this: 8 Carefully observe 9 all the commands of the Lord your God, so that you may possess this good land and may leave it as a permanent inheritance for your children after you.
28:9 “And you, Solomon my son, obey 10 the God of your father and serve him with a submissive attitude and a willing spirit, 11 for the Lord examines all minds and understands every motive of one’s thoughts. If you seek him, he will let you find him, 12 but if you abandon him, he will reject you permanently. 28:10 Realize 13 now that the Lord has chosen you to build a temple as his sanctuary. Be strong and do it!”
1 Tawarikh 28:1
Konteks28:1 David assembled in Jerusalem 14 all the officials of Israel, including the commanders of the tribes, the commanders of the army divisions that served the king, the commanders of units of a thousand and a hundred, the officials who were in charge of all the property and livestock of the king and his sons, the eunuchs, and the warriors, including the most skilled of them.
Kisah Para Rasul 5:5
Konteks5:5 When Ananias heard these words he collapsed and died, and great fear gripped 15 all who heard about it.
Kisah Para Rasul 5:2
Konteks5:2 He 16 kept back for himself part of the proceeds with his wife’s knowledge; he brought 17 only part of it and placed it at the apostles’ feet.
Kisah Para Rasul 3:1--4:22
Konteks3:1 Now Peter and John were going up to the temple at the time 18 for prayer, 19 at three o’clock in the afternoon. 20 3:2 And a man lame 21 from birth 22 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 23 so he could beg for money 24 from those going into the temple courts. 25 3:3 When he saw Peter and John about to go into the temple courts, 26 he asked them for money. 27 3:4 Peter looked directly 28 at him (as did John) and said, “Look at us!” 3:5 So the lame man 29 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 30 but what I do have I give you. In the name 31 of Jesus Christ 32 the Nazarene, stand up and 33 walk!” 3:7 Then 34 Peter 35 took hold 36 of him by the right hand and raised him up, and at once the man’s 37 feet and ankles were made strong. 38 3:8 He 39 jumped up, 40 stood and began walking around, and he entered the temple courts 41 with them, walking and leaping and praising God. 3:9 All 42 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 43 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 44 at what had happened to him.
3:11 While the man 45 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 46 called Solomon’s Portico. 47 3:12 When Peter saw this, he declared to the people, “Men of Israel, 48 why are you amazed at this? Why 49 do you stare at us as if we had made this man 50 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 51 the God of our forefathers, 52 has glorified 53 his servant 54 Jesus, whom you handed over and rejected 55 in the presence of Pilate after he had decided 56 to release him. 3:14 But you rejected 57 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 58 the Originator 59 of life, whom God raised 60 from the dead. To this fact we are witnesses! 61 3:16 And on the basis of faith in Jesus’ 62 name, 63 his very name has made this man – whom you see and know – strong. The 64 faith that is through Jesus 65 has given him this complete health in the presence 66 of you all. 3:17 And now, brothers, I know you acted in ignorance, 67 as your rulers did too. 3:18 But the things God foretold 68 long ago through 69 all the prophets – that his Christ 70 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 71 may come from the presence of the Lord, 72 and so that he may send the Messiah 73 appointed 74 for you – that is, Jesus. 3:21 This one 75 heaven must 76 receive until the time all things are restored, 77 which God declared 78 from times long ago 79 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 80 him in everything he tells you. 81 3:23 Every person 82 who does not obey that prophet will be destroyed and thus removed 83 from the people.’ 84 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 85 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 86 saying to Abraham, ‘And in your descendants 87 all the nations 88 of the earth will be blessed.’ 89 3:26 God raised up 90 his servant and sent him first to you, to bless you by turning 91 each one of you from your iniquities.” 92
4:1 While Peter and John 93 were speaking to the people, the priests and the commander 94 of the temple guard 95 and the Sadducees 96 came up 97 to them, 4:2 angry 98 because they were teaching the people and announcing 99 in Jesus the resurrection of the dead. 4:3 So 100 they seized 101 them and put them in jail 102 until the next day (for it was already evening). 4:4 But many of those who had listened to 103 the message 104 believed, and the number of the men 105 came to about five thousand.
4:5 On the next day, 106 their rulers, elders, and experts in the law 107 came together 108 in Jerusalem. 109 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 110 4:7 After 111 making Peter and John 112 stand in their midst, they began to inquire, “By what power or by what name 113 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 114 replied, 115 “Rulers of the people and elders, 116 4:9 if 117 we are being examined 118 today for a good deed 119 done to a sick man – by what means this man was healed 120 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 121 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 122 is the stone that was rejected by you, 123 the builders, that has become the cornerstone. 124 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 125 by which we must 126 be saved.”
4:13 When they saw the boldness 127 of Peter and John, and discovered 128 that they were uneducated 129 and ordinary 130 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. 131 4:15 But when they had ordered them to go outside the council, 132 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 133 to all who live in Jerusalem that a notable miraculous sign 134 has come about through them, 135 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 136 to anyone in this name.” 4:18 And they called them in and ordered 137 them not to speak or teach at all in the name 138 of Jesus. 4:19 But Peter and John replied, 139 “Whether it is right before God to obey 140 you rather than God, you decide, 4:20 for it is impossible 141 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 142 God for what had happened. 4:22 For the man, on whom this miraculous sign 143 of healing had been performed, 144 was over forty years old.
Ezra 5:11
Konteks5:11 They responded to us in the following way: ‘We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king 145 of Israel built it and completed it.
Zakharia 6:12-13
Konteks6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, 146 who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest 147 with him on his throne and they will see eye to eye on everything.
Yohanes 2:19-21
Konteks2:19 Jesus replied, 148 “Destroy 149 this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders 150 said to him, “This temple has been under construction 151 for forty-six years, 152 and are you going to raise it up in three days?” 2:21 But Jesus 153 was speaking about the temple of his body. 154
Kisah Para Rasul 7:47-48
Konteks7:47 But Solomon built a house 155 for him. 7:48 Yet the Most High 156 does not live in houses made by human hands, 157 as the prophet says,
Kolose 2:9
Konteks2:9 For in him all the fullness of deity lives 158 in bodily form,
[22:9] 1 tn Heb “man of rest.”
[22:9] 2 tn Heb “his enemies all around.”
[22:9] 3 sn The name Solomon (שְׁלֹמֹה, shÿlomoh) sounds like (and may be derived from) the Hebrew word for “peace” (שָׁלוֹם, shalom).
[22:9] 4 tn Heb “in his days.”
[22:10] 5 tn Heb “for my name.”
[22:10] 6 tn Heb “and I will establish the throne of his kingdom over Israel permanently.”
[28:7] 7 tn Heb “if he is strong to do my commands and my regulations like this day.”
[28:8] 8 tn The words “I say this” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
[28:8] 9 tn Heb “Watch! Seek!”
[28:9] 11 tn Heb “with a complete heart and a willing being.”
[28:9] 12 tn Heb “he will allow himself to be found by you.”
[28:1] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:5] 15 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:2] 16 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] 17 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[3:1] 19 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] 20 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 22 tn Grk “from his mother’s womb.”
[3:2] 23 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 24 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] 25 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] 26 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] 27 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 28 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] 29 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 30 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] 31 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] 32 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 33 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 34 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 35 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 36 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] 37 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 38 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] 39 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] 40 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] 41 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 42 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] 43 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] 44 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] 45 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 46 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] 47 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] 48 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] 50 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 51 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] 52 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] 53 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 54 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] 55 tn Or “denied,” “disowned.”
[3:13] 56 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 57 tn Or “denied,” “disowned.”
[3:15] 58 tn Or “You put to death.”
[3:15] 59 tn Or “Founder,” “founding Leader.”
[3:15] 60 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 61 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] 62 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 63 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] 64 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] 65 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] 66 tn Or “in full view.”
[3:17] 67 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] 68 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 69 tn Grk “by the mouth of” (an idiom).
[3:18] 70 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] 72 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] 73 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] 74 tn Or “designated in advance.”
[3:21] 75 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 76 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] 77 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] 79 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 80 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] 81 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] 82 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 83 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] 84 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] 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] 86 tn Or “forefathers”; Grk “fathers.”
[3:25] 87 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] 88 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] 89 sn A quotation from Gen 22:18.
[3:26] 90 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] 91 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] 92 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] 93 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 95 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] 96 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] 97 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 98 tn Or “greatly annoyed,” “provoked.”
[4:3] 100 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 101 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 102 tn Or “prison,” “custody.”
[4:4] 105 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] 106 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] 107 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] 108 tn Or “law assembled,” “law met together.”
[4:5] 109 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 110 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 111 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] 112 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 113 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] 114 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] 115 tn Grk “Spirit, said to them.”
[4:8] 116 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] 117 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] 118 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 119 tn Or “for an act of kindness.”
[4:9] 120 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 121 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 122 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 123 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] 124 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 125 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 126 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] 128 tn Or “and found out.”
[4:13] 129 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] 130 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 131 tn Or “nothing to say in opposition.”
[4:15] 132 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 134 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] 135 tn Or “has been done by them.”
[4:17] 136 tn Or “speak no longer.”
[4:18] 138 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] 139 tn Grk “answered and said to them.”
[4:19] 140 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] 141 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] 142 tn Or “glorifying.”
[4:22] 143 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] 144 tn Or “had been done.”
[5:11] 145 sn This great king of Israel would, of course, be Solomon.
[6:12] 146 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
[6:13] 147 sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).
[2:19] 148 tn Grk “answered and said to them.”
[2:19] 149 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
[2:20] 150 tn See the note on this phrase in v. 18.
[2:20] 151 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 152 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:21] 153 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
[2:21] 154 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
[2:21] sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).
[7:47] 155 sn See 1 Kgs 8:1-21.
[7:48] 156 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 157 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).
[2:9] 158 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
