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 1 kept back for himself part of the proceeds with his wife’s knowledge; he brought 2 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 3 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 4 the land? 5:4 Before it was sold, 5 did it not 6 belong to you? And when it was sold, was the money 7 not at your disposal? How have you thought up this deed in your heart? 8 You have not lied to people 9 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 10 all who heard about it. 5:6 So the young men came, 11 wrapped him up, 12 carried him out, and buried 13 him. 5:7 After an interval of about three hours, 14 his wife came in, but she did not know 15 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 16 paid this amount 17 for the land?” Sapphira 18 said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once 19 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great 20 fear gripped 21 the whole church 22 and all who heard about these things.
5:12 Now many miraculous signs 23 and wonders came about among the people through the hands of the apostles. By 24 common consent 25 they were all meeting together in Solomon’s Portico. 26 5:13 None of the rest dared to join them, 27 but the people held them in high honor. 28 5:14 More and more believers in the Lord were added to their number, 29 crowds of both men and women. 5:15 Thus 30 they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem 31 also came together, bringing the sick and those troubled by unclean spirits. 32 They 33 were all 34 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 35 ), 36 and they were filled with jealousy. 37 5:18 They 38 laid hands on 39 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 40 opened 41 the doors of the prison, 42 led them out, 43 and said, 5:20 “Go and stand in the temple courts 44 and proclaim 45 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 46 at daybreak and began teaching. 47
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 48 – that is, the whole high council 49 of the Israelites 50 – and sent to the jail to have the apostles 51 brought before them. 52 5:22 But the officers 53 who came for them 54 did not find them in the prison, so they returned and reported, 55 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 56 we found no one inside.” 5:24 Now when the commander 57 of the temple guard 58 and the chief priests heard this report, 59 they were greatly puzzled concerning it, 60 wondering what this could 61 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 62 and teaching 63 the people!” 5:26 Then the commander 64 of the temple guard 65 went with the officers 66 and brought the apostles 67 without the use of force 68 (for they were afraid of being stoned by the people). 69
5:27 When they had brought them, they stood them before the council, 70 and the high priest questioned 71 them, 5:28 saying, “We gave 72 you strict orders 73 not to teach in this name. 74 Look, 75 you have filled Jerusalem 76 with your teaching, and you intend to bring this man’s blood 77 on us!” 5:29 But Peter and the apostles replied, 78 “We must obey 79 God rather than people. 80 5:30 The God of our forefathers 81 raised up Jesus, whom you seized and killed by hanging him on a tree. 82 5:31 God exalted him 83 to his right hand as Leader 84 and Savior, to give repentance to Israel and forgiveness of sins. 85 5:32 And we are witnesses of these events, 86 and so is the Holy Spirit whom God has given to those who obey 87 him.”
5:33 Now when they heard this, they became furious 88 and wanted to execute them. 89 5:34 But a Pharisee 90 whose name was Gamaliel, 91 a teacher of the law who was respected by all the people, stood up 92 in the council 93 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 94 “Men of Israel, 95 pay close attention to 96 what you are about to do to these men. 5:36 For some time ago 97 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 98 was killed, and all who followed him were dispersed and nothing came of it. 99 5:37 After him Judas the Galilean arose in the days of the census, 100 and incited people to follow him in revolt. 101 He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, 102 it will come to nothing, 103 5:39 but if 104 it is from God, you will not be able to stop them, or you may even be found 105 fighting against God.” He convinced them, 106 5:40 and they summoned the apostles and had them beaten. 107 Then 108 they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy 109 to suffer dishonor for the sake of the name. 110 5:42 And every day both in the temple courts 111 and from house to house, they did not stop teaching and proclaiming the good news 112 that Jesus was the Christ. 113
6:1 Now in those 114 days, when the disciples were growing in number, 115 a complaint arose on the part of the Greek-speaking Jews 116 against the native Hebraic Jews, 117 because their widows 118 were being overlooked 119 in the daily distribution of food. 120 6:2 So the twelve 121 called 122 the whole group 123 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 124 6:3 But carefully select from among you, brothers, 125 seven 126 men who are well-attested, 127 full of the Spirit and of wisdom, whom we may put in charge 128 of this necessary task. 129 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 130 proposal pleased the entire group, so 131 they chose Stephen, a man full of faith and of the Holy Spirit, with 132 Philip, 133 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 134 from Antioch. 135 6:6 They stood these men before the apostles, who prayed 136 and placed 137 their hands on them. 6:7 The word of God continued to spread, 138 the number of disciples in Jerusalem 139 increased greatly, and a large group 140 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 141 among the people. 6:9 But some men from the Synagogue 142 of the Freedmen (as it was called), 143 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 144 stood up and argued with Stephen. 6:10 Yet 145 they were not able to resist 146 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 147 some men to say, “We have heard this man 148 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 149 elders, and the experts in the law; 150 then they approached Stephen, 151 seized him, and brought him before the council. 152 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 153 and the law. 154 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 155 that Moses handed down to us.” 6:15 All 156 who were sitting in the council 157 looked intently at Stephen 158 and saw his face was like the face of an angel. 159
[5:2] 1 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] 2 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 3 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] 4 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 5 tn Grk “Remaining to you.”
[5:4] 6 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] 7 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] 8 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] 9 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
[5:5] 10 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 12 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
[5:6] 13 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 14 tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:7] 15 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
[5:8] 16 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] 17 tn Grk “so much,” “as much as this.”
[5:8] 18 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 19 tn Grk “And at once.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[5:11] 20 tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[5:11] 21 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 22 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 23 tn The miraculous nature of these signs is implied in the context.
[5:12] 24 tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[5:12] 25 tn Or “With one mind.”
[5:12] 26 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] 27 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
[5:13] 28 tn Or “the people thought very highly of them.”
[5:14] 29 tn Or “More and more believers were added to the Lord.”
[5:15] 30 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] 31 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 32 sn Unclean spirits refers to evil spirits.
[5:16] 33 tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.
[5:16] 34 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 35 sn See the note on Sadducees in 4:1.
[5:17] 36 sn This is a parenthetical note by the author.
[5:17] 37 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.
[5:18] 38 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] 39 tn Or “they arrested.”
[5:19] 40 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[5:19] 41 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] 42 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 43 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] 44 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 46 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 47 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 48 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 49 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
[5:21] 50 tn Grk “sons of Israel.”
[5:21] 51 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 52 tn The words “before them” are not in the Greek text but are implied.
[5:22] 53 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
[5:22] 54 tn The words “for them” are not in the Greek text but are implied.
[5:22] 55 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 56 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] 58 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] 59 tn Grk “heard these words.”
[5:24] 60 tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.
[5:24] 61 tn The optative verb here expresses confused uncertainty.
[5:25] 62 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 63 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 65 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] 66 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] 67 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 68 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 69 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] 70 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 71 tn Or “interrogated,” “asked.”
[5:28] 72 tc ‡ The majority of
[5:28] 73 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 74 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 75 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] 76 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 77 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] 78 tn Grk “apostles answered and said.”
[5:29] 79 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] 80 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 81 tn Or “ancestors”; Grk “fathers.”
[5:30] 82 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[5:31] 83 tn Grk “This one God exalted” (emphatic).
[5:31] 84 tn Or “Founder” (of a movement).
[5:31] 85 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 86 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 87 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 88 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 89 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 90 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:34] 91 sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[5:34] 92 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] 93 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 94 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 95 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.
[5:35] 96 tn Or “men, be careful.”
[5:36] 97 tn Grk “For before these days.”
[5:36] 98 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] 99 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 100 tn Or “registration.”
[5:37] 101 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] 102 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 103 tn Or “it will be put to an end.”
[5:39] 104 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] 105 tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
[5:39] 106 tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA27 and UBS4) places it at the end of v. 39.
[5:40] 107 sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.
[5:40] 108 tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.
[5:41] 109 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] 110 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 111 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 112 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 113 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] 114 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 115 tn Grk “were multiplying.”
[6:1] 116 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] 117 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 118 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] 120 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] 121 sn The twelve refers to the twelve apostles.
[6:2] 122 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] 123 tn Or “the multitude.”
[6:2] 124 tn Grk “to serve tables.”
[6:3] 125 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] 126 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 127 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 128 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 129 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 130 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] 131 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 132 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] 133 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] 134 tn Or “a proselyte.”
[6:5] 135 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 136 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] 138 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 139 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 140 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 141 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] 142 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] 143 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] 144 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] 145 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 146 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 147 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] 148 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] 149 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] 150 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 151 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 152 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 153 sn This holy place is a reference to the temple.
[6:13] 154 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] 156 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] 157 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 158 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 159 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.
