Kisah Para Rasul 4:1--6:15
Konteks4:1 While Peter and John 1 were speaking to the people, the priests and the commander 2 of the temple guard 3 and the Sadducees 4 came up 5 to them, 4:2 angry 6 because they were teaching the people and announcing 7 in Jesus the resurrection of the dead. 4:3 So 8 they seized 9 them and put them in jail 10 until the next day (for it was already evening). 4:4 But many of those who had listened to 11 the message 12 believed, and the number of the men 13 came to about five thousand.
4:5 On the next day, 14 their rulers, elders, and experts in the law 15 came together 16 in Jerusalem. 17 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 18 4:7 After 19 making Peter and John 20 stand in their midst, they began to inquire, “By what power or by what name 21 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 22 replied, 23 “Rulers of the people and elders, 24 4:9 if 25 we are being examined 26 today for a good deed 27 done to a sick man – by what means this man was healed 28 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 29 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 30 is the stone that was rejected by you, 31 the builders, that has become the cornerstone. 32 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 33 by which we must 34 be saved.”
4:13 When they saw the boldness 35 of Peter and John, and discovered 36 that they were uneducated 37 and ordinary 38 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. 39 4:15 But when they had ordered them to go outside the council, 40 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 41 to all who live in Jerusalem that a notable miraculous sign 42 has come about through them, 43 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 44 to anyone in this name.” 4:18 And they called them in and ordered 45 them not to speak or teach at all in the name 46 of Jesus. 4:19 But Peter and John replied, 47 “Whether it is right before God to obey 48 you rather than God, you decide, 4:20 for it is impossible 49 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 50 God for what had happened. 4:22 For the man, on whom this miraculous sign 51 of healing had been performed, 52 was over forty years old.
4:23 When they were released, Peter and John 53 went to their fellow believers 54 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 55 and said, “Master of all, 56 you who made the heaven, the earth, 57 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 58 your servant David our forefather, 59
‘Why do the nations 60 rage, 61
and the peoples plot foolish 62 things?
4:26 The kings of the earth stood together, 63
and the rulers assembled together,
against the Lord and against his 64 Christ.’ 65
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 66 your holy servant Jesus, whom you anointed, 67 4:28 to do as much as your power 68 and your plan 69 had decided beforehand 70 would happen. 4:29 And now, Lord, pay attention to 71 their threats, and grant 72 to your servants 73 to speak your message 74 with great courage, 75 4:30 while you extend your hand to heal, and to bring about miraculous signs 76 and wonders through the name of your holy servant Jesus.” 4:31 When 77 they had prayed, the place where they were assembled together was shaken, 78 and they were all filled with the Holy Spirit and began to speak 79 the word of God 80 courageously. 81
4:32 The group of those who believed were of one heart and mind, 82 and no one said that any of his possessions was his own, but everything was held in common. 83 4:33 With 84 great power the apostles were giving testimony 85 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 86 among them, because those who were owners of land or houses were selling 87 them 88 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 89 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”), 90 4:37 sold 91 a field 92 that belonged to him and brought the money 93 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 94 kept back for himself part of the proceeds with his wife’s knowledge; he brought 95 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 96 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 97 the land? 5:4 Before it was sold, 98 did it not 99 belong to you? And when it was sold, was the money 100 not at your disposal? How have you thought up this deed in your heart? 101 You have not lied to people 102 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 103 all who heard about it. 5:6 So the young men came, 104 wrapped him up, 105 carried him out, and buried 106 him. 5:7 After an interval of about three hours, 107 his wife came in, but she did not know 108 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 109 paid this amount 110 for the land?” Sapphira 111 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 112 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 113 fear gripped 114 the whole church 115 and all who heard about these things.
5:12 Now many miraculous signs 116 and wonders came about among the people through the hands of the apostles. By 117 common consent 118 they were all meeting together in Solomon’s Portico. 119 5:13 None of the rest dared to join them, 120 but the people held them in high honor. 121 5:14 More and more believers in the Lord were added to their number, 122 crowds of both men and women. 5:15 Thus 123 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 124 also came together, bringing the sick and those troubled by unclean spirits. 125 They 126 were all 127 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 128 ), 129 and they were filled with jealousy. 130 5:18 They 131 laid hands on 132 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 133 opened 134 the doors of the prison, 135 led them out, 136 and said, 5:20 “Go and stand in the temple courts 137 and proclaim 138 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 139 at daybreak and began teaching. 140
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 141 – that is, the whole high council 142 of the Israelites 143 – and sent to the jail to have the apostles 144 brought before them. 145 5:22 But the officers 146 who came for them 147 did not find them in the prison, so they returned and reported, 148 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 149 we found no one inside.” 5:24 Now when the commander 150 of the temple guard 151 and the chief priests heard this report, 152 they were greatly puzzled concerning it, 153 wondering what this could 154 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 155 and teaching 156 the people!” 5:26 Then the commander 157 of the temple guard 158 went with the officers 159 and brought the apostles 160 without the use of force 161 (for they were afraid of being stoned by the people). 162
5:27 When they had brought them, they stood them before the council, 163 and the high priest questioned 164 them, 5:28 saying, “We gave 165 you strict orders 166 not to teach in this name. 167 Look, 168 you have filled Jerusalem 169 with your teaching, and you intend to bring this man’s blood 170 on us!” 5:29 But Peter and the apostles replied, 171 “We must obey 172 God rather than people. 173 5:30 The God of our forefathers 174 raised up Jesus, whom you seized and killed by hanging him on a tree. 175 5:31 God exalted him 176 to his right hand as Leader 177 and Savior, to give repentance to Israel and forgiveness of sins. 178 5:32 And we are witnesses of these events, 179 and so is the Holy Spirit whom God has given to those who obey 180 him.”
5:33 Now when they heard this, they became furious 181 and wanted to execute them. 182 5:34 But a Pharisee 183 whose name was Gamaliel, 184 a teacher of the law who was respected by all the people, stood up 185 in the council 186 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 187 “Men of Israel, 188 pay close attention to 189 what you are about to do to these men. 5:36 For some time ago 190 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 191 was killed, and all who followed him were dispersed and nothing came of it. 192 5:37 After him Judas the Galilean arose in the days of the census, 193 and incited people to follow him in revolt. 194 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, 195 it will come to nothing, 196 5:39 but if 197 it is from God, you will not be able to stop them, or you may even be found 198 fighting against God.” He convinced them, 199 5:40 and they summoned the apostles and had them beaten. 200 Then 201 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 202 to suffer dishonor for the sake of the name. 203 5:42 And every day both in the temple courts 204 and from house to house, they did not stop teaching and proclaiming the good news 205 that Jesus was the Christ. 206
6:1 Now in those 207 days, when the disciples were growing in number, 208 a complaint arose on the part of the Greek-speaking Jews 209 against the native Hebraic Jews, 210 because their widows 211 were being overlooked 212 in the daily distribution of food. 213 6:2 So the twelve 214 called 215 the whole group 216 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 217 6:3 But carefully select from among you, brothers, 218 seven 219 men who are well-attested, 220 full of the Spirit and of wisdom, whom we may put in charge 221 of this necessary task. 222 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 223 proposal pleased the entire group, so 224 they chose Stephen, a man full of faith and of the Holy Spirit, with 225 Philip, 226 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 227 from Antioch. 228 6:6 They stood these men before the apostles, who prayed 229 and placed 230 their hands on them. 6:7 The word of God continued to spread, 231 the number of disciples in Jerusalem 232 increased greatly, and a large group 233 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 234 among the people. 6:9 But some men from the Synagogue 235 of the Freedmen (as it was called), 236 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 237 stood up and argued with Stephen. 6:10 Yet 238 they were not able to resist 239 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 240 some men to say, “We have heard this man 241 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 242 elders, and the experts in the law; 243 then they approached Stephen, 244 seized him, and brought him before the council. 245 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 246 and the law. 247 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 248 that Moses handed down to us.” 6:15 All 249 who were sitting in the council 250 looked intently at Stephen 251 and saw his face was like the face of an angel. 252
[4:1] 1 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 3 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] 4 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] 5 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 6 tn Or “greatly annoyed,” “provoked.”
[4:3] 8 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 9 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 10 tn Or “prison,” “custody.”
[4:4] 13 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] 14 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] 15 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] 16 tn Or “law assembled,” “law met together.”
[4:5] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 18 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 19 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] 20 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 21 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] 22 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] 23 tn Grk “Spirit, said to them.”
[4:8] 24 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] 25 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] 26 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 27 tn Or “for an act of kindness.”
[4:9] 28 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 29 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 30 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 31 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] 32 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 33 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 34 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] 36 tn Or “and found out.”
[4:13] 37 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] 38 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 39 tn Or “nothing to say in opposition.”
[4:15] 40 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 42 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] 43 tn Or “has been done by them.”
[4:17] 44 tn Or “speak no longer.”
[4:18] 46 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] 47 tn Grk “answered and said to them.”
[4:19] 48 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] 49 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[4:22] 51 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] 52 tn Or “had been done.”
[4:23] 53 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] 54 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] 55 sn With one mind. Compare Acts 1:14.
[4:24] 56 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] 57 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] 58 tn Grk “by the mouth of” (an idiom).
[4:25] 59 tn Or “ancestor”; Grk “father.”
[4:25] 61 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 62 tn Or “futile”; traditionally, “vain.”
[4:26] 63 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 64 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] 65 sn A quotation from Ps 2:1-2.
[4:27] 66 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] 67 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 68 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 69 tn Or “purpose,” “will.”
[4:28] 70 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] 71 tn Or “Lord, take notice of.”
[4:29] 72 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] 73 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 75 tn Or “with all boldness.”
[4:30] 76 tn The miraculous nature of these signs is implied in the context.
[4:31] 77 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] 78 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] 79 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] 80 tn Or “speak God’s message.”
[4:31] 81 tn Or “with boldness.”
[4:32] 83 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] 84 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] 85 tn Or “were witnessing.”
[4:34] 87 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] 88 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] 89 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] 90 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] 91 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] 93 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 94 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] 95 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 96 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] 97 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] 98 tn Grk “Remaining to you.”
[5:4] 99 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] 100 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] 101 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] 102 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] 103 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 105 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] 106 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 107 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] 108 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] 109 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] 110 tn Grk “so much,” “as much as this.”
[5:8] 111 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 112 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] 113 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] 114 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 115 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 116 tn The miraculous nature of these signs is implied in the context.
[5:12] 117 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] 118 tn Or “With one mind.”
[5:12] 119 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] 120 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] 121 tn Or “the people thought very highly of them.”
[5:14] 122 tn Or “More and more believers were added to the Lord.”
[5:15] 123 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] 124 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 125 sn Unclean spirits refers to evil spirits.
[5:16] 126 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] 127 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 128 sn See the note on Sadducees in 4:1.
[5:17] 129 sn This is a parenthetical note by the author.
[5:17] 130 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] 131 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] 132 tn Or “they arrested.”
[5:19] 133 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] 134 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] 135 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 136 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] 137 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 139 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 140 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 141 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 142 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] 143 tn Grk “sons of Israel.”
[5:21] 144 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 145 tn The words “before them” are not in the Greek text but are implied.
[5:22] 146 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] 147 tn The words “for them” are not in the Greek text but are implied.
[5:22] 148 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 149 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] 151 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] 152 tn Grk “heard these words.”
[5:24] 153 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] 154 tn The optative verb here expresses confused uncertainty.
[5:25] 155 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 156 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 158 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] 159 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] 160 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 161 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 162 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] 163 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 164 tn Or “interrogated,” “asked.”
[5:28] 165 tc ‡ The majority of
[5:28] 166 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 167 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 168 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] 169 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 170 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] 171 tn Grk “apostles answered and said.”
[5:29] 172 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] 173 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 174 tn Or “ancestors”; Grk “fathers.”
[5:30] 175 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] 176 tn Grk “This one God exalted” (emphatic).
[5:31] 177 tn Or “Founder” (of a movement).
[5:31] 178 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 179 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 180 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 181 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 182 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 183 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] 184 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] 185 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] 186 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 187 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 188 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] 189 tn Or “men, be careful.”
[5:36] 190 tn Grk “For before these days.”
[5:36] 191 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] 192 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 193 tn Or “registration.”
[5:37] 194 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] 195 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 196 tn Or “it will be put to an end.”
[5:39] 197 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] 198 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] 199 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] 200 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] 201 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] 202 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] 203 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 204 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 205 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 206 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] 207 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 208 tn Grk “were multiplying.”
[6:1] 209 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] 210 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 211 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] 213 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] 214 sn The twelve refers to the twelve apostles.
[6:2] 215 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] 216 tn Or “the multitude.”
[6:2] 217 tn Grk “to serve tables.”
[6:3] 218 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] 219 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 220 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 221 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 222 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 223 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] 224 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 225 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] 226 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] 227 tn Or “a proselyte.”
[6:5] 228 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 229 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] 231 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 232 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 233 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 234 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] 235 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] 236 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] 237 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] 238 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 239 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 240 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] 241 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] 242 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] 243 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 244 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 245 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 246 sn This holy place is a reference to the temple.
[6:13] 247 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] 249 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] 250 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 251 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 252 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.
pada popup untuk memperkecil ukuran huruf, ikon 
pada popup untuk memperbesar ukuran huruf. [