Kisah Para Rasul 15:40-41
Konteks15:40 but Paul chose Silas and set out, commended 1 to the grace of the Lord by the brothers and sisters. 2 15:41 He passed through Syria and Cilicia, strengthening 3 the churches.
Kisah Para Rasul 15:1
Konteks15:1 Now some men came down from Judea 4 and began to teach the brothers, “Unless you are circumcised 5 according to the custom of Moses, you cannot be saved.”
Kisah Para Rasul 2:1-47
Konteks2:1 Now 6 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 7 a sound 8 like a violent wind blowing 9 came from heaven 10 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 11 appeared to them and came to rest on each one of them. 2:4 All 12 of them were filled with the Holy Spirit, and they began to speak in other languages 13 as the Spirit enabled them. 14
2:5 Now there were devout Jews 15 from every nation under heaven residing in Jerusalem. 16 2:6 When this sound 17 occurred, a crowd gathered and was in confusion, 18 because each one heard them speaking in his own language. 2:7 Completely baffled, they said, 19 “Aren’t 20 all these who are speaking Galileans? 2:8 And how is it that each one of us hears them 21 in our own native language? 22 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 23 2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, 24 and visitors from Rome, 25 2:11 both Jews and proselytes, 26 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 27 2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, 28 saying, “They are drunk on new wine!” 29
2:14 But Peter stood up 30 with the eleven, raised his voice, and addressed them: “You men of Judea 31 and all you who live in Jerusalem, 32 know this 33 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 34 for it is only nine o’clock in the morning. 35 2:16 But this is what was spoken about through the prophet Joel: 36
2:17 ‘And in the last days 37 it will be,’ God says,
‘that I will pour out my Spirit on all people, 38
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
2:18 Even on my servants, 39 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 40
2:19 And I will perform wonders in the sky 41 above
and miraculous signs 42 on the earth below,
blood and fire and clouds of smoke.
2:20 The sun will be changed to darkness
and the moon to blood
before the great and glorious 43 day of the Lord comes.
2:21 And then 44 everyone who calls on the name of the Lord will be saved.’ 45
2:22 “Men of Israel, 46 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 47 wonders, and miraculous signs 48 that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 49 by nailing him to a cross at the hands of Gentiles. 50 2:24 But God raised him up, 51 having released 52 him from the pains 53 of death, because it was not possible for him to be held in its power. 54 2:25 For David says about him,
‘I saw the Lord always in front of me, 55
for he is at my right hand so that I will not be shaken.
2:26 Therefore my heart was glad and my tongue rejoiced;
my body 56 also will live in hope,
2:27 because you will not leave my soul in Hades, 57
nor permit your Holy One to experience 58 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 59
2:29 “Brothers, 60 I can speak confidently 61 to you about our forefather 62 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 63 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 64 on his throne, 65 2:31 David by foreseeing this 66 spoke about the resurrection of the Christ, 67 that he was neither abandoned to Hades, 68 nor did his body 69 experience 70 decay. 71 2:32 This Jesus God raised up, and we are all witnesses of it. 72 2:33 So then, exalted 73 to the right hand 74 of God, and having received 75 the promise of the Holy Spirit 76 from the Father, he has poured out 77 what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,
‘The Lord said to my lord,
“Sit 78 at my right hand
2:35 until I make your enemies a footstool 79 for your feet.”’ 80
2:36 Therefore let all the house of Israel know beyond a doubt 81 that God has made this Jesus whom you crucified 82 both Lord 83 and Christ.” 84
2:37 Now when they heard this, 85 they were acutely distressed 86 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 87 in the name of Jesus Christ 88 for 89 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 90 2:39 For the promise 91 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified 92 and exhorted them saying, “Save yourselves from this perverse 93 generation!” 2:41 So those who accepted 94 his message 95 were baptized, and that day about three thousand people 96 were added. 97
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 98 to the breaking of bread and to prayer. 99 2:43 Reverential awe 100 came over everyone, 101 and many wonders and miraculous signs 102 came about by the apostles. 2:44 All who believed were together and held 103 everything in common, 2:45 and they began selling 104 their property 105 and possessions and distributing the proceeds 106 to everyone, as anyone had need. 2:46 Every day 107 they continued to gather together by common consent in the temple courts, 108 breaking bread from 109 house to house, sharing their food with glad 110 and humble hearts, 111 2:47 praising God and having the good will 112 of all the people. And the Lord was adding to their number every day 113 those who were being saved.
Kisah Para Rasul 5:1--6:15
Konteks5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 114 kept back for himself part of the proceeds with his wife’s knowledge; he brought 115 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 116 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 117 the land? 5:4 Before it was sold, 118 did it not 119 belong to you? And when it was sold, was the money 120 not at your disposal? How have you thought up this deed in your heart? 121 You have not lied to people 122 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 123 all who heard about it. 5:6 So the young men came, 124 wrapped him up, 125 carried him out, and buried 126 him. 5:7 After an interval of about three hours, 127 his wife came in, but she did not know 128 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 129 paid this amount 130 for the land?” Sapphira 131 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 132 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 133 fear gripped 134 the whole church 135 and all who heard about these things.
5:12 Now many miraculous signs 136 and wonders came about among the people through the hands of the apostles. By 137 common consent 138 they were all meeting together in Solomon’s Portico. 139 5:13 None of the rest dared to join them, 140 but the people held them in high honor. 141 5:14 More and more believers in the Lord were added to their number, 142 crowds of both men and women. 5:15 Thus 143 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 144 also came together, bringing the sick and those troubled by unclean spirits. 145 They 146 were all 147 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 148 ), 149 and they were filled with jealousy. 150 5:18 They 151 laid hands on 152 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 153 opened 154 the doors of the prison, 155 led them out, 156 and said, 5:20 “Go and stand in the temple courts 157 and proclaim 158 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 159 at daybreak and began teaching. 160
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 161 – that is, the whole high council 162 of the Israelites 163 – and sent to the jail to have the apostles 164 brought before them. 165 5:22 But the officers 166 who came for them 167 did not find them in the prison, so they returned and reported, 168 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 169 we found no one inside.” 5:24 Now when the commander 170 of the temple guard 171 and the chief priests heard this report, 172 they were greatly puzzled concerning it, 173 wondering what this could 174 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 175 and teaching 176 the people!” 5:26 Then the commander 177 of the temple guard 178 went with the officers 179 and brought the apostles 180 without the use of force 181 (for they were afraid of being stoned by the people). 182
5:27 When they had brought them, they stood them before the council, 183 and the high priest questioned 184 them, 5:28 saying, “We gave 185 you strict orders 186 not to teach in this name. 187 Look, 188 you have filled Jerusalem 189 with your teaching, and you intend to bring this man’s blood 190 on us!” 5:29 But Peter and the apostles replied, 191 “We must obey 192 God rather than people. 193 5:30 The God of our forefathers 194 raised up Jesus, whom you seized and killed by hanging him on a tree. 195 5:31 God exalted him 196 to his right hand as Leader 197 and Savior, to give repentance to Israel and forgiveness of sins. 198 5:32 And we are witnesses of these events, 199 and so is the Holy Spirit whom God has given to those who obey 200 him.”
5:33 Now when they heard this, they became furious 201 and wanted to execute them. 202 5:34 But a Pharisee 203 whose name was Gamaliel, 204 a teacher of the law who was respected by all the people, stood up 205 in the council 206 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 207 “Men of Israel, 208 pay close attention to 209 what you are about to do to these men. 5:36 For some time ago 210 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 211 was killed, and all who followed him were dispersed and nothing came of it. 212 5:37 After him Judas the Galilean arose in the days of the census, 213 and incited people to follow him in revolt. 214 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, 215 it will come to nothing, 216 5:39 but if 217 it is from God, you will not be able to stop them, or you may even be found 218 fighting against God.” He convinced them, 219 5:40 and they summoned the apostles and had them beaten. 220 Then 221 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 222 to suffer dishonor for the sake of the name. 223 5:42 And every day both in the temple courts 224 and from house to house, they did not stop teaching and proclaiming the good news 225 that Jesus was the Christ. 226
6:1 Now in those 227 days, when the disciples were growing in number, 228 a complaint arose on the part of the Greek-speaking Jews 229 against the native Hebraic Jews, 230 because their widows 231 were being overlooked 232 in the daily distribution of food. 233 6:2 So the twelve 234 called 235 the whole group 236 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 237 6:3 But carefully select from among you, brothers, 238 seven 239 men who are well-attested, 240 full of the Spirit and of wisdom, whom we may put in charge 241 of this necessary task. 242 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 243 proposal pleased the entire group, so 244 they chose Stephen, a man full of faith and of the Holy Spirit, with 245 Philip, 246 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 247 from Antioch. 248 6:6 They stood these men before the apostles, who prayed 249 and placed 250 their hands on them. 6:7 The word of God continued to spread, 251 the number of disciples in Jerusalem 252 increased greatly, and a large group 253 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 254 among the people. 6:9 But some men from the Synagogue 255 of the Freedmen (as it was called), 256 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 257 stood up and argued with Stephen. 6:10 Yet 258 they were not able to resist 259 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 260 some men to say, “We have heard this man 261 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 262 elders, and the experts in the law; 263 then they approached Stephen, 264 seized him, and brought him before the council. 265 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 266 and the law. 267 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 268 that Moses handed down to us.” 6:15 All 269 who were sitting in the council 270 looked intently at Stephen 271 and saw his face was like the face of an angel. 272
[15:40] 1 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
[15:40] 2 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
[15:41] 3 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[15:1] 4 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 5 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
[15:1] sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
[2:1] 6 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
[2:2] 7 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
[2:2] 9 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
[2:2] 10 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[2:3] 11 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
[2:4] 12 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[2:4] 13 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
[2:4] sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
[2:4] 14 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
[2:5] 15 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
[2:5] 16 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
[2:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:6] 18 tn Or “was bewildered.”
[2:7] 19 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
[2:7] 20 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:8] 21 tn Grk “we hear them, each one of us.”
[2:8] 22 tn Grk “in our own language in which we were born.”
[2:9] 23 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[2:10] 24 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
[2:10] 25 map For location see JP4 A1.
[2:11] 26 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
[2:11] 27 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
[2:13] 28 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
[2:13] 29 tn Grk “They are full of new wine!”
[2:13] sn New wine refers to a new, sweet wine in the process of fermentation.
[2:14] 30 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 31 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
[2:14] 32 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 33 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[2:15] 34 tn Grk “These men are not drunk, as you suppose.”
[2:15] 35 tn Grk “only the third hour.”
[2:16] 36 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
[2:17] 37 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
[2:17] 38 tn Grk “on all flesh.”
[2:18] 39 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[2:18] 40 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
[2:19] 41 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
[2:19] 42 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
[2:20] 43 tn Or “and wonderful.”
[2:21] 44 tn Grk “And it will be that.”
[2:21] 45 sn A quotation from Joel 2:28-32.
[2:22] 46 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
[2:22] 47 tn Or “miraculous deeds.”
[2:22] 48 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[2:23] 50 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
[2:24] 51 tn Grk “Whom God raised up.”
[2:24] 52 tn Or “having freed.”
[2:24] 53 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
[2:24] 54 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
[2:25] 55 tn Or “always before me.”
[2:27] 57 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
[2:27] 58 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:28] 59 sn A quotation from Ps 16:8-11.
[2:29] 60 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
[2:29] 61 sn Peter’s certainty is based on well-known facts.
[2:29] 62 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 63 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 64 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
[2:30] 65 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 66 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
[2:31] 67 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
[2:31] 68 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
[2:31] 69 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
[2:31] 70 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:31] 71 sn An allusion to Ps 16:10.
[2:32] 72 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 73 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
[2:33] 74 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
[2:33] 75 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
[2:33] 76 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 77 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 78 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
[2:35] 79 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 80 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
[2:36] 81 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 82 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
[2:36] 83 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
[2:36] 84 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:36] sn See the note on Christ in 2:31.
[2:37] 85 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[2:37] 86 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 87 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
[2:38] 88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:38] sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
[2:38] 89 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
[2:38] 90 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 91 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
[2:40] 93 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
[2:41] 94 tn Or “who acknowledged the truth of.”
[2:41] 96 tn Grk “souls” (here an idiom for the whole person).
[2:41] 97 tn Or “were won over.”
[2:42] 98 sn Fellowship refers here to close association involving mutual involvement and relationships.
[2:42] 99 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
[2:43] 101 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
[2:43] 102 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
[2:45] 104 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
[2:45] 105 tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
[2:45] 106 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
[2:46] 107 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[2:46] 108 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:46] 109 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
[2:46] 110 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
[2:46] 111 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
[2:47] 113 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[5:2] 114 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] 115 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 116 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] 117 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] 118 tn Grk “Remaining to you.”
[5:4] 119 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] 120 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] 121 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] 122 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] 123 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 125 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] 126 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 127 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] 128 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] 129 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] 130 tn Grk “so much,” “as much as this.”
[5:8] 131 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 132 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] 133 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] 134 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 135 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 136 tn The miraculous nature of these signs is implied in the context.
[5:12] 137 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] 138 tn Or “With one mind.”
[5:12] 139 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] 140 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] 141 tn Or “the people thought very highly of them.”
[5:14] 142 tn Or “More and more believers were added to the Lord.”
[5:15] 143 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] 144 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 145 sn Unclean spirits refers to evil spirits.
[5:16] 146 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] 147 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 148 sn See the note on Sadducees in 4:1.
[5:17] 149 sn This is a parenthetical note by the author.
[5:17] 150 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] 151 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] 152 tn Or “they arrested.”
[5:19] 153 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] 154 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] 155 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 156 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] 157 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 159 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 160 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 161 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 162 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] 163 tn Grk “sons of Israel.”
[5:21] 164 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 165 tn The words “before them” are not in the Greek text but are implied.
[5:22] 166 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] 167 tn The words “for them” are not in the Greek text but are implied.
[5:22] 168 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 169 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] 171 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] 172 tn Grk “heard these words.”
[5:24] 173 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] 174 tn The optative verb here expresses confused uncertainty.
[5:25] 175 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 176 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 178 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] 179 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] 180 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 181 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 182 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] 183 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 184 tn Or “interrogated,” “asked.”
[5:28] 185 tc ‡ The majority of
[5:28] 186 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 187 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 188 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] 189 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 190 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] 191 tn Grk “apostles answered and said.”
[5:29] 192 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] 193 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 194 tn Or “ancestors”; Grk “fathers.”
[5:30] 195 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] 196 tn Grk “This one God exalted” (emphatic).
[5:31] 197 tn Or “Founder” (of a movement).
[5:31] 198 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 199 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 200 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 201 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 202 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 203 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] 204 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] 205 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] 206 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 207 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 208 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] 209 tn Or “men, be careful.”
[5:36] 210 tn Grk “For before these days.”
[5:36] 211 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] 212 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 213 tn Or “registration.”
[5:37] 214 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] 215 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 216 tn Or “it will be put to an end.”
[5:39] 217 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] 218 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] 219 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] 220 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] 221 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] 222 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] 223 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 224 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 225 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 226 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[5:42] sn See the note on Christ in 2:31.
[6:1] 227 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 228 tn Grk “were multiplying.”
[6:1] 229 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 230 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 231 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 233 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[6:2] 234 sn The twelve refers to the twelve apostles.
[6:2] 235 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
[6:2] 236 tn Or “the multitude.”
[6:2] 237 tn Grk “to serve tables.”
[6:3] 238 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 239 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 240 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 241 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 242 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 243 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[6:5] 244 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 245 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
[6:5] 246 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
[6:5] 247 tn Or “a proselyte.”
[6:5] 248 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 249 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
[6:6] sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
[6:7] 251 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 252 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 253 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 254 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:9] 255 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 256 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 257 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 258 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 259 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 260 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 261 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 262 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:12] 263 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 264 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 265 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 266 sn This holy place is a reference to the temple.
[6:13] 267 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[6:14] sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.
[6:15] 269 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[6:15] 270 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 271 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 272 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
