Kisah Para Rasul 3:1--5:41
Konteks3:1 Now Peter and John were going up to the temple at the time 1 for prayer, 2 at three o’clock in the afternoon. 3 3:2 And a man lame 4 from birth 5 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 6 so he could beg for money 7 from those going into the temple courts. 8 3:3 When he saw Peter and John about to go into the temple courts, 9 he asked them for money. 10 3:4 Peter looked directly 11 at him (as did John) and said, “Look at us!” 3:5 So the lame man 12 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 13 but what I do have I give you. In the name 14 of Jesus Christ 15 the Nazarene, stand up and 16 walk!” 3:7 Then 17 Peter 18 took hold 19 of him by the right hand and raised him up, and at once the man’s 20 feet and ankles were made strong. 21 3:8 He 22 jumped up, 23 stood and began walking around, and he entered the temple courts 24 with them, walking and leaping and praising God. 3:9 All 25 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 26 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 27 at what had happened to him.
3:11 While the man 28 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 29 called Solomon’s Portico. 30 3:12 When Peter saw this, he declared to the people, “Men of Israel, 31 why are you amazed at this? Why 32 do you stare at us as if we had made this man 33 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 34 the God of our forefathers, 35 has glorified 36 his servant 37 Jesus, whom you handed over and rejected 38 in the presence of Pilate after he had decided 39 to release him. 3:14 But you rejected 40 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 41 the Originator 42 of life, whom God raised 43 from the dead. To this fact we are witnesses! 44 3:16 And on the basis of faith in Jesus’ 45 name, 46 his very name has made this man – whom you see and know – strong. The 47 faith that is through Jesus 48 has given him this complete health in the presence 49 of you all. 3:17 And now, brothers, I know you acted in ignorance, 50 as your rulers did too. 3:18 But the things God foretold 51 long ago through 52 all the prophets – that his Christ 53 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 54 may come from the presence of the Lord, 55 and so that he may send the Messiah 56 appointed 57 for you – that is, Jesus. 3:21 This one 58 heaven must 59 receive until the time all things are restored, 60 which God declared 61 from times long ago 62 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 63 him in everything he tells you. 64 3:23 Every person 65 who does not obey that prophet will be destroyed and thus removed 66 from the people.’ 67 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 68 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 69 saying to Abraham, ‘And in your descendants 70 all the nations 71 of the earth will be blessed.’ 72 3:26 God raised up 73 his servant and sent him first to you, to bless you by turning 74 each one of you from your iniquities.” 75
4:1 While Peter and John 76 were speaking to the people, the priests and the commander 77 of the temple guard 78 and the Sadducees 79 came up 80 to them, 4:2 angry 81 because they were teaching the people and announcing 82 in Jesus the resurrection of the dead. 4:3 So 83 they seized 84 them and put them in jail 85 until the next day (for it was already evening). 4:4 But many of those who had listened to 86 the message 87 believed, and the number of the men 88 came to about five thousand.
4:5 On the next day, 89 their rulers, elders, and experts in the law 90 came together 91 in Jerusalem. 92 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 93 4:7 After 94 making Peter and John 95 stand in their midst, they began to inquire, “By what power or by what name 96 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 97 replied, 98 “Rulers of the people and elders, 99 4:9 if 100 we are being examined 101 today for a good deed 102 done to a sick man – by what means this man was healed 103 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 104 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 105 is the stone that was rejected by you, 106 the builders, that has become the cornerstone. 107 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 108 by which we must 109 be saved.”
4:13 When they saw the boldness 110 of Peter and John, and discovered 111 that they were uneducated 112 and ordinary 113 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. 114 4:15 But when they had ordered them to go outside the council, 115 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 116 to all who live in Jerusalem that a notable miraculous sign 117 has come about through them, 118 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 119 to anyone in this name.” 4:18 And they called them in and ordered 120 them not to speak or teach at all in the name 121 of Jesus. 4:19 But Peter and John replied, 122 “Whether it is right before God to obey 123 you rather than God, you decide, 4:20 for it is impossible 124 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 125 God for what had happened. 4:22 For the man, on whom this miraculous sign 126 of healing had been performed, 127 was over forty years old.
4:23 When they were released, Peter and John 128 went to their fellow believers 129 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 130 and said, “Master of all, 131 you who made the heaven, the earth, 132 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 133 your servant David our forefather, 134
‘Why do the nations 135 rage, 136
and the peoples plot foolish 137 things?
4:26 The kings of the earth stood together, 138
and the rulers assembled together,
against the Lord and against his 139 Christ.’ 140
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 141 your holy servant Jesus, whom you anointed, 142 4:28 to do as much as your power 143 and your plan 144 had decided beforehand 145 would happen. 4:29 And now, Lord, pay attention to 146 their threats, and grant 147 to your servants 148 to speak your message 149 with great courage, 150 4:30 while you extend your hand to heal, and to bring about miraculous signs 151 and wonders through the name of your holy servant Jesus.” 4:31 When 152 they had prayed, the place where they were assembled together was shaken, 153 and they were all filled with the Holy Spirit and began to speak 154 the word of God 155 courageously. 156
4:32 The group of those who believed were of one heart and mind, 157 and no one said that any of his possessions was his own, but everything was held in common. 158 4:33 With 159 great power the apostles were giving testimony 160 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 161 among them, because those who were owners of land or houses were selling 162 them 163 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 164 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”), 165 4:37 sold 166 a field 167 that belonged to him and brought the money 168 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 169 kept back for himself part of the proceeds with his wife’s knowledge; he brought 170 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 171 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 172 the land? 5:4 Before it was sold, 173 did it not 174 belong to you? And when it was sold, was the money 175 not at your disposal? How have you thought up this deed in your heart? 176 You have not lied to people 177 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 178 all who heard about it. 5:6 So the young men came, 179 wrapped him up, 180 carried him out, and buried 181 him. 5:7 After an interval of about three hours, 182 his wife came in, but she did not know 183 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 184 paid this amount 185 for the land?” Sapphira 186 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 187 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 188 fear gripped 189 the whole church 190 and all who heard about these things.
5:12 Now many miraculous signs 191 and wonders came about among the people through the hands of the apostles. By 192 common consent 193 they were all meeting together in Solomon’s Portico. 194 5:13 None of the rest dared to join them, 195 but the people held them in high honor. 196 5:14 More and more believers in the Lord were added to their number, 197 crowds of both men and women. 5:15 Thus 198 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 199 also came together, bringing the sick and those troubled by unclean spirits. 200 They 201 were all 202 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 203 ), 204 and they were filled with jealousy. 205 5:18 They 206 laid hands on 207 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 208 opened 209 the doors of the prison, 210 led them out, 211 and said, 5:20 “Go and stand in the temple courts 212 and proclaim 213 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 214 at daybreak and began teaching. 215
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 216 – that is, the whole high council 217 of the Israelites 218 – and sent to the jail to have the apostles 219 brought before them. 220 5:22 But the officers 221 who came for them 222 did not find them in the prison, so they returned and reported, 223 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 224 we found no one inside.” 5:24 Now when the commander 225 of the temple guard 226 and the chief priests heard this report, 227 they were greatly puzzled concerning it, 228 wondering what this could 229 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 230 and teaching 231 the people!” 5:26 Then the commander 232 of the temple guard 233 went with the officers 234 and brought the apostles 235 without the use of force 236 (for they were afraid of being stoned by the people). 237
5:27 When they had brought them, they stood them before the council, 238 and the high priest questioned 239 them, 5:28 saying, “We gave 240 you strict orders 241 not to teach in this name. 242 Look, 243 you have filled Jerusalem 244 with your teaching, and you intend to bring this man’s blood 245 on us!” 5:29 But Peter and the apostles replied, 246 “We must obey 247 God rather than people. 248 5:30 The God of our forefathers 249 raised up Jesus, whom you seized and killed by hanging him on a tree. 250 5:31 God exalted him 251 to his right hand as Leader 252 and Savior, to give repentance to Israel and forgiveness of sins. 253 5:32 And we are witnesses of these events, 254 and so is the Holy Spirit whom God has given to those who obey 255 him.”
5:33 Now when they heard this, they became furious 256 and wanted to execute them. 257 5:34 But a Pharisee 258 whose name was Gamaliel, 259 a teacher of the law who was respected by all the people, stood up 260 in the council 261 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 262 “Men of Israel, 263 pay close attention to 264 what you are about to do to these men. 5:36 For some time ago 265 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 266 was killed, and all who followed him were dispersed and nothing came of it. 267 5:37 After him Judas the Galilean arose in the days of the census, 268 and incited people to follow him in revolt. 269 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, 270 it will come to nothing, 271 5:39 but if 272 it is from God, you will not be able to stop them, or you may even be found 273 fighting against God.” He convinced them, 274 5:40 and they summoned the apostles and had them beaten. 275 Then 276 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 277 to suffer dishonor for the sake of the name. 278
Kisah Para Rasul 8:14-25
Konteks8:14 Now when the apostles in Jerusalem 279 heard that Samaria had accepted the word 280 of God, they sent 281 Peter and John to them. 8:15 These two 282 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 283 had not yet come upon 284 any of them, but they had only been baptized in the name of the Lord Jesus.) 285 8:17 Then Peter and John placed their hands on the Samaritans, 286 and they received the Holy Spirit. 287
8:18 Now Simon, when he saw that the Spirit 288 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 289 too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, 290 because you thought you could acquire 291 God’s gift with money! 8:21 You have no share or part 292 in this matter 293 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 294 that he may perhaps forgive you for the intent of your heart. 295 8:23 For I see that you are bitterly envious 296 and in bondage to sin.” 8:24 But Simon replied, 297 “You pray to the Lord for me so that nothing of what you have said may happen to 298 me.”
8:25 So after Peter and John 299 had solemnly testified 300 and spoken the word of the Lord, 301 they started back to Jerusalem, proclaiming 302 the good news to many Samaritan villages 303 as they went. 304
Kisah Para Rasul 9:32--12:19
Konteks9:32 Now 305 as Peter was traveling around from place to place, 306 he also came down to the saints who lived in Lydda. 307 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 308 he was paralyzed. 9:34 Peter 309 said to him, “Aeneas, Jesus the Christ 310 heals you. Get up and make your own bed!” 311 And immediately he got up. 9:35 All 312 those who lived in Lydda 313 and Sharon 314 saw him, and they 315 turned 316 to the Lord.
9:36 Now in Joppa 317 there was a disciple named Tabitha (which in translation means 318 Dorcas). 319 She was continually doing good deeds and acts of charity. 320 9:37 At that time 321 she became sick 322 and died. When they had washed 323 her body, 324 they placed it in an upstairs room. 9:38 Because Lydda 325 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 326 9:39 So Peter got up and went with them, and 327 when he arrived 328 they brought him to the upper room. All 329 the widows stood beside him, crying and showing him 330 the tunics 331 and other clothing 332 Dorcas used to make 333 while she was with them. 9:40 But Peter sent them all outside, 334 knelt down, 335 and prayed. Turning 336 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 337 9:41 He gave 338 her his hand and helped her get up. Then he called 339 the saints and widows and presented her alive. 9:42 This became known throughout all 340 Joppa, and many believed in the Lord. 341 9:43 So 342 Peter 343 stayed many days in Joppa with a man named 344 Simon, a tanner. 345
10:1 Now there was a man in Caesarea 346 named Cornelius, a centurion 347 of what was known as the Italian Cohort. 348 10:2 He 349 was a devout, God-fearing man, 350 as was all his household; he did many acts of charity for the people 351 and prayed to God regularly. 10:3 About three o’clock one afternoon 352 he saw clearly in a vision an angel of God 353 who came in 354 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 355 replied, 356 “What is it, Lord?” The angel 357 said to him, “Your prayers and your acts of charity 358 have gone up as a memorial 359 before God. 10:5 Now 360 send men to Joppa 361 and summon a man named Simon, 362 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 363 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 364 called two of his personal servants 365 and a devout soldier from among those who served him, 366 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 367 the next day, while they were on their way and approaching 368 the city, Peter went up on the roof 369 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 370 10:11 He 371 saw heaven 372 opened 373 and an object something like a large sheet 374 descending, 375 being let down to earth 376 by its four corners. 10:12 In it 377 were all kinds of four-footed animals and reptiles 378 of the earth and wild birds. 379 10:13 Then 380 a voice said 381 to him, “Get up, Peter; slaughter 382 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 383 10:15 The voice 384 spoke to him again, a second time, “What God has made clean, you must not consider 385 ritually unclean!” 386 10:16 This happened three times, and immediately the object was taken up into heaven. 387
10:17 Now while Peter was puzzling over 388 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 389 and approached 390 the gate. 10:18 They 391 called out to ask if Simon, known as Peter, 392 was staying there as a guest. 10:19 While Peter was still thinking seriously about 393 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 394 go down, and accompany them without hesitation, 395 because I have sent them.” 10:21 So Peter went down 396 to the men and said, “Here I am, 397 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 398 a righteous 399 and God-fearing man, well spoken of by the whole Jewish nation, 400 was directed by a holy angel to summon you to his house and to hear a message 401 from you.” 10:23 So Peter 402 invited them in and entertained them as guests.
On the next day he got up and set out 403 with them, and some of the brothers from Joppa 404 accompanied him. 10:24 The following day 405 he entered Caesarea. 406 Now Cornelius was waiting anxiously 407 for them and had called together his relatives and close friends. 10:25 So when 408 Peter came in, Cornelius met 409 him, fell 410 at his feet, and worshiped 411 him. 10:26 But Peter helped him up, 412 saying, “Stand up. I too am a mere mortal.” 413 10:27 Peter 414 continued talking with him as he went in, and he found many people gathered together. 415 10:28 He said to them, “You know that 416 it is unlawful 417 for a Jew 418 to associate with or visit a Gentile, 419 yet God has shown me that I should call no person 420 defiled or ritually unclean. 421 10:29 Therefore when you sent for me, 422 I came without any objection. Now may I ask why 423 you sent for me?” 10:30 Cornelius 424 replied, 425 “Four days ago at this very hour, at three o’clock in the afternoon, 426 I was praying in my house, and suddenly 427 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 428 have been remembered before God. 429 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 430 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 431 So now we are all here in the presence of God 432 to listen 433 to everything the Lord has commanded you to say to us.” 434
10:34 Then Peter started speaking: 435 “I now truly understand that God does not show favoritism in dealing with people, 436 10:35 but in every nation 437 the person who fears him 438 and does what is right 439 is welcomed before him. 10:36 You know 440 the message 441 he sent to the people 442 of Israel, proclaiming the good news of peace 443 through 444 Jesus Christ 445 (he is Lord 446 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 447 10:38 with respect to Jesus from Nazareth, 448 that 449 God anointed him with the Holy Spirit and with power. He 450 went around doing good and healing all who were oppressed by the devil, 451 because God was with him. 452 10:39 We 453 are witnesses of all the things he did both in Judea 454 and in Jerusalem. 455 They 456 killed him by hanging him on a tree, 457 10:40 but 458 God raised him up on the third day and caused him to be seen, 459 10:41 not by all the people, but by us, the witnesses God had already chosen, 460 who ate and drank 461 with him after he rose from the dead. 10:42 He 462 commanded us to preach to the people and to warn 463 them 464 that he is the one 465 appointed 466 by God as judge 467 of the living and the dead. 10:43 About him all the prophets testify, 468 that everyone who believes in him receives forgiveness of sins 469 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 470 all those who heard the message. 471 10:45 The 472 circumcised believers 473 who had accompanied Peter were greatly astonished 474 that 475 the gift of the Holy Spirit 476 had been poured out 477 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 478 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 479 can he?” 480 10:48 So he gave orders to have them baptized 481 in the name of Jesus Christ. 482 Then they asked him to stay for several days.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 483 the word of God. 484 11:2 So when Peter went up to Jerusalem, 485 the circumcised believers 486 took issue with 487 him, 11:3 saying, “You went to 488 uncircumcised men and shared a meal with 489 them.” 11:4 But Peter began and explained it to them point by point, 490 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 491 an object something like a large sheet descending, 492 being let down from heaven 493 by its four corners, and it came to me. 11:6 As I stared 494 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 495 and wild birds. 496 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 497 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 498 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 499 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 500 three men sent to me from Caesarea 501 approached 502 the house where we were staying. 503 11:12 The Spirit told me to accompany them without hesitation. These six brothers 504 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 505 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 506 them just as he did 507 on us at the beginning. 508 11:16 And I remembered the word of the Lord, 509 as he used to say, 510 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 511 11:17 Therefore if God 512 gave them the same gift 513 as he also gave us after believing 514 in the Lord Jesus Christ, 515 who was I to hinder 516 God?” 11:18 When they heard this, 517 they ceased their objections 518 and praised 519 God, saying, “So then, God has granted the repentance 520 that leads to life even to the Gentiles.” 521
11:19 Now those who had been scattered because of the persecution that took place over Stephen 522 went as far as 523 Phoenicia, 524 Cyprus, 525 and Antioch, 526 speaking the message 527 to no one but Jews. 11:20 But there were some men from Cyprus 528 and Cyrene 529 among them who came 530 to Antioch 531 and began to speak to the Greeks 532 too, proclaiming the good news of the Lord Jesus. 11:21 The 533 hand of the Lord was with them, and a great number who believed 534 turned 535 to the Lord. 11:22 A report 536 about them came to the attention 537 of the church in Jerusalem, 538 and they sent Barnabas 539 to Antioch. 540 11:23 When 541 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 542 to the Lord with devoted hearts, 543 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 544 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 545 So 546 for a whole year Barnabas and Saul 547 met with the church and taught a significant number of people. 548 Now it was in Antioch 549 that the disciples were first called Christians. 550
11:27 At that time 551 some 552 prophets 553 came down 554 from Jerusalem 555 to Antioch. 556 11:28 One of them, named Agabus, got up 557 and predicted 558 by the Spirit that a severe 559 famine 560 was about to come over the whole inhabited world. 561 (This 562 took place during the reign of Claudius.) 563 11:29 So the disciples, each in accordance with his financial ability, 564 decided 565 to send relief 566 to the brothers living in Judea. 11:30 They did so, 567 sending their financial aid 568 to the elders by Barnabas and Saul.
12:1 About that time King Herod 569 laid hands on 570 some from the church to harm them. 571 12:2 He had James, the brother of John, executed with a sword. 572 12:3 When he saw that this pleased the Jews, 573 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 574 12:4 When he had seized him, he put him in prison, handing him over to four squads 575 of soldiers to guard him. Herod 576 planned 577 to bring him out for public trial 578 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 579 praying to God for him. 580 12:6 On that very night before Herod was going to bring him out for trial, 581 Peter was sleeping between two soldiers, bound with two chains, while 582 guards in front of the door were keeping watch 583 over the prison. 12:7 Suddenly 584 an angel of the Lord 585 appeared, and a light shone in the prison cell. He struck 586 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 587 wrists. 588 12:8 The angel said to him, “Fasten your belt 589 and put on your sandals.” Peter 590 did so. Then the angel 591 said to him, “Put on your cloak 592 and follow me.” 12:9 Peter 593 went out 594 and followed him; 595 he did not realize that what was happening through the angel was real, 596 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 597 they came to the iron 598 gate leading into the city. It 599 opened for them by itself, 600 and they went outside and walked down one narrow street, 601 when at once the angel left him. 12:11 When 602 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 603 me from the hand 604 of Herod 605 and from everything the Jewish people 606 were expecting to happen.”
12:12 When Peter 607 realized this, he went to the house of Mary, the mother of John Mark, 608 where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 609 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 610 them 611 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 612 But she kept insisting that it was Peter, 613 and they kept saying, 614 “It is his angel!” 615 12:16 Now Peter continued knocking, and when they opened the door 616 and saw him, they were greatly astonished. 617 12:17 He motioned to them 618 with his hand to be quiet and then related 619 how the Lord had brought 620 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 621
12:18 At daybreak 622 there was great consternation 623 among the soldiers over what had become of Peter. 12:19 When Herod 624 had searched 625 for him and did not find him, he questioned 626 the guards and commanded that they be led away to execution. 627 Then 628 Herod 629 went down from Judea to Caesarea 630 and stayed there.
Kisah Para Rasul 15:6-11
Konteks15:6 Both the apostles and the elders met together to deliberate 631 about this matter. 15:7 After there had been much debate, 632 Peter stood up and said to them, “Brothers, you know that some time ago 633 God chose 634 me to preach to the Gentiles so they would hear the message 635 of the gospel 636 and believe. 637 15:8 And God, who knows the heart, 638 has testified 639 to them by giving them the Holy Spirit just as he did to us, 640 15:9 and he made no distinction 641 between them and us, cleansing 642 their hearts by faith. 15:10 So now why are you putting God to the test 643 by placing on the neck of the disciples a yoke 644 that neither our ancestors 645 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 646 the grace of the Lord Jesus, in the same way as they are.” 647
[3:1] 2 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] 3 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 5 tn Grk “from his mother’s womb.”
[3:2] 6 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 7 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] 8 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] 9 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] 10 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 11 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] 12 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 13 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] 14 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] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 16 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 17 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 18 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 19 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] 20 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 21 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] 22 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] 23 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] 24 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 25 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] 26 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] 27 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] 28 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 29 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] 30 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] 31 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] 33 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 34 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] 35 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] 36 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 37 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] 38 tn Or “denied,” “disowned.”
[3:13] 39 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 40 tn Or “denied,” “disowned.”
[3:15] 41 tn Or “You put to death.”
[3:15] 42 tn Or “Founder,” “founding Leader.”
[3:15] 43 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 44 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] 45 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 46 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] 47 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] 48 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] 49 tn Or “in full view.”
[3:17] 50 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] 51 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 52 tn Grk “by the mouth of” (an idiom).
[3:18] 53 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] 55 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] 56 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] 57 tn Or “designated in advance.”
[3:21] 58 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 59 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] 60 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] 62 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 63 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] 64 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] 65 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 66 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] 67 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] 69 tn Or “forefathers”; Grk “fathers.”
[3:25] 70 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] 71 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] 72 sn A quotation from Gen 22:18.
[3:26] 73 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] 74 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] 75 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] 76 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 78 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] 79 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] 80 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 81 tn Or “greatly annoyed,” “provoked.”
[4:3] 83 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 84 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 85 tn Or “prison,” “custody.”
[4:4] 88 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] 89 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] 90 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] 91 tn Or “law assembled,” “law met together.”
[4:5] 92 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 93 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 94 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] 95 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 96 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] 97 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] 98 tn Grk “Spirit, said to them.”
[4:8] 99 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] 100 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] 101 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 102 tn Or “for an act of kindness.”
[4:9] 103 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 104 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 105 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 106 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] 107 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 108 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 109 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] 111 tn Or “and found out.”
[4:13] 112 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] 113 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 114 tn Or “nothing to say in opposition.”
[4:15] 115 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 117 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] 118 tn Or “has been done by them.”
[4:17] 119 tn Or “speak no longer.”
[4:18] 121 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] 122 tn Grk “answered and said to them.”
[4:19] 123 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] 124 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] 125 tn Or “glorifying.”
[4:22] 126 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] 127 tn Or “had been done.”
[4:23] 128 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] 129 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] 130 sn With one mind. Compare Acts 1:14.
[4:24] 131 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] 132 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] 133 tn Grk “by the mouth of” (an idiom).
[4:25] 134 tn Or “ancestor”; Grk “father.”
[4:25] 136 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 137 tn Or “futile”; traditionally, “vain.”
[4:26] 138 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 139 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] 140 sn A quotation from Ps 2:1-2.
[4:27] 141 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] 142 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 143 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 144 tn Or “purpose,” “will.”
[4:28] 145 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] 146 tn Or “Lord, take notice of.”
[4:29] 147 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] 148 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 150 tn Or “with all boldness.”
[4:30] 151 tn The miraculous nature of these signs is implied in the context.
[4:31] 152 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] 153 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] 154 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] 155 tn Or “speak God’s message.”
[4:31] 156 tn Or “with boldness.”
[4:32] 158 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] 159 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] 160 tn Or “were witnessing.”
[4:34] 162 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] 163 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] 164 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] 165 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] 166 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] 168 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 169 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] 170 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 171 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] 172 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] 173 tn Grk “Remaining to you.”
[5:4] 174 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] 175 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] 176 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] 177 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] 178 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 180 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] 181 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 182 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] 183 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] 184 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] 185 tn Grk “so much,” “as much as this.”
[5:8] 186 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 187 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] 188 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] 189 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 190 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 191 tn The miraculous nature of these signs is implied in the context.
[5:12] 192 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] 193 tn Or “With one mind.”
[5:12] 194 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] 195 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] 196 tn Or “the people thought very highly of them.”
[5:14] 197 tn Or “More and more believers were added to the Lord.”
[5:15] 198 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] 199 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 200 sn Unclean spirits refers to evil spirits.
[5:16] 201 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] 202 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 203 sn See the note on Sadducees in 4:1.
[5:17] 204 sn This is a parenthetical note by the author.
[5:17] 205 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] 206 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] 207 tn Or “they arrested.”
[5:19] 208 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] 209 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] 210 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 211 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] 212 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 214 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 215 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 216 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 217 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] 218 tn Grk “sons of Israel.”
[5:21] 219 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 220 tn The words “before them” are not in the Greek text but are implied.
[5:22] 221 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] 222 tn The words “for them” are not in the Greek text but are implied.
[5:22] 223 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 224 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] 226 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] 227 tn Grk “heard these words.”
[5:24] 228 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] 229 tn The optative verb here expresses confused uncertainty.
[5:25] 230 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 231 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 233 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] 234 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] 235 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 236 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 237 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] 238 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 239 tn Or “interrogated,” “asked.”
[5:28] 240 tc ‡ The majority of
[5:28] 241 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 242 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 243 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] 244 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 245 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] 246 tn Grk “apostles answered and said.”
[5:29] 247 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] 248 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 249 tn Or “ancestors”; Grk “fathers.”
[5:30] 250 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] 251 tn Grk “This one God exalted” (emphatic).
[5:31] 252 tn Or “Founder” (of a movement).
[5:31] 253 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 254 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 255 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 256 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 257 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 258 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] 259 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] 260 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] 261 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 262 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 263 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] 264 tn Or “men, be careful.”
[5:36] 265 tn Grk “For before these days.”
[5:36] 266 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] 267 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 268 tn Or “registration.”
[5:37] 269 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] 270 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 271 tn Or “it will be put to an end.”
[5:39] 272 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] 273 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] 274 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] 275 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] 276 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] 277 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] 278 sn The name refers to the name of Jesus (cf. 3 John 7).
[8:14] 279 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 281 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
[8:15] 282 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
[8:16] 283 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
[8:16] 285 sn This is a parenthetical note by the author.
[8:17] 286 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
[8:17] 287 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
[8:18] 288 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[8:19] 289 tn Or “ability”; Grk “authority.”
[8:20] 290 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
[8:21] 292 tn The translation “share or part” is given by L&N 63.13.
[8:21] 293 tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
[8:22] 294 tn Or “and implore the Lord.”
[8:22] 295 tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
[8:23] 296 tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
[8:24] 297 tn Grk “Simon answered and said.”
[8:24] sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.
[8:24] 298 tn Grk “may come upon.”
[8:25] 299 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 300 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
[8:25] 301 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 Acts 13:44, 48, 49; 15:35, 36; 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.
[8:25] 302 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
[8:25] 303 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
[8:25] 304 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[9:32] 305 tn Grk “Now it happened that.” 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.
[9:32] 306 tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”
[9:32] 307 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
[9:33] 308 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”
[9:34] 309 tn Grk “And Peter.” 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.
[9:34] 310 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
[9:34] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:34] 311 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
[9:35] 312 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.
[9:35] 313 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 314 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 315 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
[9:35] 316 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 317 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
[9:36] 318 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
[9:36] 319 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
[9:36] 320 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
[9:37] 321 tn Grk “It happened that in those days.” 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.
[9:37] 322 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
[9:37] 323 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 324 tn Grk “washed her,” but the reference is to her corpse.
[9:38] 325 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:38] 326 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
[9:39] 327 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.
[9:39] 328 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
[9:39] 329 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:39] 330 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[9:39] 331 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[9:39] 332 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
[9:39] 333 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
[9:40] 334 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.
[9:40] 335 tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.
[9:40] 336 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:40] 337 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.
[9:41] 338 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
[9:41] 339 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
[9:42] 340 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").
[9:42] 341 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
[9:43] 342 tn Grk “So it happened that.” 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.
[9:43] 343 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[9:43] 344 tn Grk “with a certain Simon.”
[9:43] 345 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:1] 346 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
[10:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 347 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[10:1] 348 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
[10:2] 349 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[10:2] 350 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
[10:2] 351 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
[10:3] 352 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 353 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.
[10:3] 354 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
[10:4] 355 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 356 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 357 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 358 tn Or “your gifts to the needy.”
[10:4] 359 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
[10:5] 360 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:5] 361 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 362 tn Grk “a certain Simon.”
[10:6] 363 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:7] 364 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 365 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
[10:7] 366 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
[10:9] 367 tn Grk “about the sixth hour.”
[10:9] 368 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 369 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[10:10] 370 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
[10:11] 371 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[10:11] 372 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 373 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
[10:11] 374 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 375 tn Or “coming down.”
[10:11] 376 tn Or “to the ground.”
[10:12] 377 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
[10:12] 378 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
[10:12] 379 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[10:13] 380 tn Grk “And there came.” 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.
[10:13] 381 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 382 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 383 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:14] sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
[10:15] 384 tn Grk “And the voice.” 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.
[10:15] 386 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
[10:16] 387 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 388 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 389 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 390 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
[10:17] sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
[10:18] 391 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
[10:18] 392 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
[10:19] 393 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
[10:20] 394 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[10:20] 395 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
[10:21] 396 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[10:21] 397 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
[10:22] 398 sn See the note on the word centurion in 10:1.
[10:22] 400 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
[10:22] sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
[10:22] 401 tn Grk “hear words.”
[10:23] 402 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
[10:23] 403 tn Or “went forth.”
[10:23] 404 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 405 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
[10:24] 406 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
[10:24] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:24] 407 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
[10:25] 408 tn Grk “So it happened that when.” 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.
[10:25] 409 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 410 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 411 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
[10:26] 412 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 413 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
[10:27] 414 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.
[10:27] 415 tn Or “many people assembled.”
[10:28] 416 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 417 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 418 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 419 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
[10:28] 420 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 421 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:28] sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
[10:29] 422 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
[10:29] 423 tn Grk “ask for what reason.”
[10:30] 424 tn Grk “And Cornelius.” 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.
[10:30] 426 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 427 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
[10:31] 428 tn Or “your gifts to the needy.”
[10:31] 429 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 430 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
[10:33] 431 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
[10:33] 432 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
[10:33] 433 tn Or “to hear everything.”
[10:33] 434 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
[10:34] 435 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 436 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
[10:35] 437 sn See Luke 24:47.
[10:35] 438 tn Or “shows reverence for him.”
[10:35] 439 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
[10:35] sn Note how faith and response are linked here by the phrase and does what is right.
[10:36] 440 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 441 tn Grk “the word.”
[10:36] 442 tn Grk “to the sons.”
[10:36] 443 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 445 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 446 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[10:37] 447 tn Or “proclaimed.”
[10:38] 448 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 449 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 450 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:38] 451 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:38] sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
[10:39] 453 tn Grk “And we.” 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.
[10:39] 454 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
[10:39] 455 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 456 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:39] 457 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st 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.
[10:40] 458 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
[10:40] 459 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
[10:41] 460 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 461 sn Ate and drank. See Luke 24:35-49.
[10:42] 462 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:42] 463 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 464 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.
[10:42] 465 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 466 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 467 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[10:43] 468 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
[10:43] 469 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
[10:44] 470 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 472 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:45] 473 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 474 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
[10:45] 476 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
[10:45] 477 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
[10:46] 478 tn Or “extolling,” “magnifying.”
[10:47] 479 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
[10:47] 480 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
[10:48] 481 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
[10:48] 482 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
[11:1] 483 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 484 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:2] 485 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 486 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
[11:2] 487 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 488 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 489 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 490 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
[11:5] 491 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
[11:5] 492 tn Or “coming down.”
[11:5] 493 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 494 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[11:6] 495 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
[11:6] 496 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[11:7] 497 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 498 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 499 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 500 tn Grk “And behold.”
[11:11] 501 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[11:11] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:11] 502 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 503 tn The word “staying” is not in the Greek text but is implied.
[11:12] 504 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[11:14] 505 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 506 tn Or “came down on.”
[11:15] 507 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
[11:15] 508 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
[11:16] 509 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; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 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.
[11:16] 510 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 511 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 512 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
[11:17] 513 sn That is, the same gift of the Holy Spirit.
[11:17] 514 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
[11:17] 515 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 516 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
[11:18] 517 tn Grk “these things.”
[11:18] 518 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 519 tn Or “glorified.”
[11:18] 520 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 521 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[11:19] 522 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
[11:19] 523 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
[11:19] 524 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
[11:19] 525 tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:19] sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:19] 526 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
[11:19] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[11:20] 528 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 529 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 530 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[11:20] 531 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 532 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
[11:21] 533 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[11:21] 534 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
[11:21] 535 sn Again, the expression turned is a summary term for responding to the gospel.
[11:22] 537 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
[11:22] 538 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 539 tc ‡ Most
[11:22] 540 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
[11:23] 541 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:23] 542 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
[11:23] sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
[11:23] 543 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
[11:24] 544 tn Grk “a significant crowd.”
[11:26] 545 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 546 tn Grk “So it happened that” 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.
[11:26] 547 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[11:26] 548 tn Grk “a significant crowd.”
[11:26] 549 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 550 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
[11:27] 551 tn Grk “In these days,” but the dative generally indicates a specific time.
[11:27] 552 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
[11:27] 553 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
[11:27] 554 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
[11:27] 555 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 556 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:27] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2
[11:28] 557 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 558 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 560 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 561 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 562 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:28] 563 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[11:29] 564 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 565 tn Or “determined,” “resolved.”
[11:29] 566 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
[11:29] sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
[11:30] 567 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:30] 568 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:1] 569 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 570 tn Or “King Herod had some from the church arrested.”
[12:1] 571 tn Or “to cause them injury.”
[12:2] 572 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
[12:3] 573 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
[12:3] 574 sn This is a parenthetical note by the author.
[12:4] 575 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
[12:4] 576 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
[12:4] 577 tn Or “intended”; Grk “wanted.”
[12:4] 578 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
[12:5] 579 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
[12:5] 580 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
[12:6] 581 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 582 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
[12:6] 583 tn Or “were guarding.”
[12:7] 584 tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
[12:7] 585 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:7] 586 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
[12:7] 587 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
[12:7] 588 tn Grk “the hands,” but the wrist was considered a part of the hand.
[12:8] 589 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
[12:8] 590 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
[12:8] 591 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[12:8] 592 tn Or “outer garment.”
[12:9] 593 tn Grk “And going out he followed.”
[12:9] 594 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:9] 595 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:9] 596 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
[12:10] 597 tn Or perhaps, “guard posts.”
[12:10] 598 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
[12:10] 599 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[12:10] 600 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
[12:10] 601 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
[12:11] 602 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.
[12:11] 603 tn Or “delivered.”
[12:11] 604 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 605 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 606 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:12] 607 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[12:12] 608 tn Grk “John who was also called Mark.”
[12:12] sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
[12:13] 609 tn Or “responded.”
[12:14] 611 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.
[12:15] 612 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
[12:15] 613 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
[12:15] 614 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
[12:15] 615 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
[12:16] 616 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
[12:16] 617 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
[12:17] 618 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.
[12:17] 619 tc ‡ Most
[12:17] 621 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
[12:18] 622 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
[12:18] 623 tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
[12:19] 624 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:19] 625 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
[12:19] 626 tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
[12:19] 627 tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
[12:19] 628 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
[12:19] 629 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in
[12:19] sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in
[12:19] 630 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[12:19] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:6] 631 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
[15:7] 632 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 633 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
[15:7] 634 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
[15:7] 636 tn Or “of the good news.”
[15:7] 637 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
[15:8] 638 sn The expression who knows the heart means “who knows what people think.”
[15:8] 639 tn Or “has borne witness.”
[15:8] 640 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
[15:9] 641 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
[15:10] 643 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
[15:10] 644 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
[15:10] 645 tn Or “forefathers”; Grk “fathers.”
[15:11] 647 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
