Kisah Para Rasul 1:1--5:42

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ⁵  after he had given orders ⁶  by ⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁸  also, after his suffering, ⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹¹  he declared, ¹²  “Do not leave Jerusalem, ¹³  but wait there ¹⁴  for what my ¹⁵  Father promised, ¹⁶  which you heard about from me. ¹⁷  1:5 For ¹⁸  John baptized with water, but you ¹⁹  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ²⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²¹  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²²  of the earth.” 1:9 After ²³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²⁴  they were still staring into the sky while he was going, suddenly ²⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁸  from the mountain ²⁹  called the Mount of Olives ³⁰  (which is near Jerusalem, a Sabbath day’s journey ³¹  away). 1:13 When ³²  they had entered Jerusalem, ³³  they went to the upstairs room where they were staying. Peter ³⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³⁵  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁶  1:15 In those days ³⁷  Peter stood up among the believers ³⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁴¹  1:18 (Now this man Judas ⁴²  acquired a field with the reward of his unjust deed, ⁴³  and falling headfirst ⁴⁴  he burst open in the middle and all his intestines ⁴⁵  gushed out. 1:19 This ⁴⁶  became known to all who lived in Jerusalem, so that in their own language ⁴⁷  they called that field ⁴⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁹  and let there be no one to live in it,’ ⁵⁰  and ‘Let another take his position of responsibility.’ ⁵¹  1:21 Thus one of the men ⁵²  who have accompanied us during all the time the Lord Jesus associated with ⁵³  us, 1:22 beginning from his baptism by John until the day he ⁵⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁵⁵  proposed two candidates: ⁵⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁵⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁵⁸  of this service ⁵⁹  and apostleship from which Judas turned aside ⁶⁰  to go to his own place.” ⁶¹  1:26 Then ⁶²  they cast lots for them, and the one chosen was Matthias; ⁶³  so he was counted with the eleven apostles. ⁶⁴ 

The Holy Spirit and the Day of Pentecost

2:1 Now ⁶⁵  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁶⁶  a sound ⁶⁷  like a violent wind blowing ⁶⁸  came from heaven ⁶⁹  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁷⁰  appeared to them and came to rest on each one of them. 2:4 All ⁷¹  of them were filled with the Holy Spirit, and they began to speak in other languages ⁷²  as the Spirit enabled them. ⁷³ 

2:5 Now there were devout Jews ⁷⁴  from every nation under heaven residing in Jerusalem. ⁷⁵  2:6 When this sound ⁷⁶  occurred, a crowd gathered and was in confusion, ⁷⁷  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁷⁸  “Aren’t ⁷⁹  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁸⁰  in our own native language? ⁸¹  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁸²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁸³  and visitors from Rome, ⁸⁴  2:11 both Jews and proselytes, ⁸⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁸⁶  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁸⁷  saying, “They are drunk on new wine!” ⁸⁸ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁸⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ⁹⁰  and all you who live in Jerusalem, ⁹¹  know this ⁹²  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁹³  for it is only nine o’clock in the morning. ⁹⁴  2:16 But this is what was spoken about through the prophet Joel: ⁹⁵ 

2:17 ‘And in the last days ⁹⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁹⁷ 

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, ⁹⁸  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁹⁹ 

2:19 And I will perform wonders in the sky ¹⁰⁰  above

and miraculous signs ¹⁰¹  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 ¹⁰²  day of the Lord comes.

2:21 And then ¹⁰³  everyone who calls on the name of the Lord will be saved.’ ¹⁰⁴ 

2:22 “Men of Israel, ¹⁰⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁰⁶  wonders, and miraculous signs ¹⁰⁷  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 ¹⁰⁸  by nailing him to a cross at the hands of Gentiles. ¹⁰⁹  2:24 But God raised him up, ¹¹⁰  having released ¹¹¹  him from the pains ¹¹²  of death, because it was not possible for him to be held in its power. ¹¹³  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹¹⁴ 

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 ¹¹⁵  also will live in hope,

2:27 because you will not leave my soul in Hades, ¹¹⁶ 

nor permit your Holy One to experience ¹¹⁷  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ¹¹⁸ 

2:29 “Brothers, ¹¹⁹  I can speak confidently ¹²⁰  to you about our forefather ¹²¹  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ¹²²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹²³  on his throne, ¹²⁴  2:31 David by foreseeing this ¹²⁵  spoke about the resurrection of the Christ, ¹²⁶  that he was neither abandoned to Hades, ¹²⁷  nor did his body ¹²⁸  experience ¹²⁹  decay. ¹³⁰  2:32 This Jesus God raised up, and we are all witnesses of it. ¹³¹  2:33 So then, exalted ¹³²  to the right hand ¹³³  of God, and having received ¹³⁴  the promise of the Holy Spirit ¹³⁵  from the Father, he has poured out ¹³⁶  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 ¹³⁷  at my right hand

2:35 until I make your enemies a footstool ¹³⁸  for your feet.”’ ¹³⁹ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁴⁰  that God has made this Jesus whom you crucified ¹⁴¹  both Lord ¹⁴²  and Christ.” ¹⁴³ 

The Response to Peter’s Address

2:37 Now when they heard this, ¹⁴⁴  they were acutely distressed ¹⁴⁵  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 ¹⁴⁶  in the name of Jesus Christ ¹⁴⁷  for ¹⁴⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁴⁹  2:39 For the promise ¹⁵⁰  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 ¹⁵¹  and exhorted them saying, “Save yourselves from this perverse ¹⁵²  generation!” 2:41 So those who accepted ¹⁵³  his message ¹⁵⁴  were baptized, and that day about three thousand people ¹⁵⁵  were added. ¹⁵⁶ 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹⁵⁷  to the breaking of bread and to prayer. ¹⁵⁸  2:43 Reverential awe ¹⁵⁹  came over everyone, ¹⁶⁰  and many wonders and miraculous signs ¹⁶¹  came about by the apostles. 2:44 All who believed were together and held ¹⁶²  everything in common, 2:45 and they began selling ¹⁶³  their property ¹⁶⁴  and possessions and distributing the proceeds ¹⁶⁵  to everyone, as anyone had need. 2:46 Every day ¹⁶⁶  they continued to gather together by common consent in the temple courts, ¹⁶⁷  breaking bread from ¹⁶⁸  house to house, sharing their food with glad ¹⁶⁹  and humble hearts, ¹⁷⁰  2:47 praising God and having the good will ¹⁷¹  of all the people. And the Lord was adding to their number every day ¹⁷²  those who were being saved.

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁷³  for prayer, ¹⁷⁴  at three o’clock in the afternoon. ¹⁷⁵  3:2 And a man lame ¹⁷⁶  from birth ¹⁷⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁷⁸  so he could beg for money ¹⁷⁹  from those going into the temple courts. ¹⁸⁰  3:3 When he saw Peter and John about to go into the temple courts, ¹⁸¹  he asked them for money. ¹⁸²  3:4 Peter looked directly ¹⁸³  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹⁸⁴  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁸⁵  but what I do have I give you. In the name ¹⁸⁶  of Jesus Christ ¹⁸⁷  the Nazarene, stand up and ¹⁸⁸  walk!” 3:7 Then ¹⁸⁹  Peter ¹⁹⁰  took hold ¹⁹¹  of him by the right hand and raised him up, and at once the man’s ¹⁹²  feet and ankles were made strong. ¹⁹³  3:8 He ¹⁹⁴  jumped up, ¹⁹⁵  stood and began walking around, and he entered the temple courts ¹⁹⁶  with them, walking and leaping and praising God. 3:9 All ¹⁹⁷  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ¹⁹⁸  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁹⁹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ²⁰⁰  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²⁰¹  called Solomon’s Portico. ²⁰²  3:12 When Peter saw this, he declared to the people, “Men of Israel, ²⁰³  why are you amazed at this? Why ²⁰⁴  do you stare at us as if we had made this man ²⁰⁵  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ²⁰⁶  the God of our forefathers, ²⁰⁷  has glorified ²⁰⁸  his servant ²⁰⁹  Jesus, whom you handed over and rejected ²¹⁰  in the presence of Pilate after he had decided ²¹¹  to release him. 3:14 But you rejected ²¹²  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²¹³  the Originator ²¹⁴  of life, whom God raised ²¹⁵  from the dead. To this fact we are witnesses! ²¹⁶  3:16 And on the basis of faith in Jesus’ ²¹⁷  name, ²¹⁸  his very name has made this man – whom you see and know – strong. The ²¹⁹  faith that is through Jesus ²²⁰  has given him this complete health in the presence ²²¹  of you all. 3:17 And now, brothers, I know you acted in ignorance, ²²²  as your rulers did too. 3:18 But the things God foretold ²²³  long ago through ²²⁴  all the prophets – that his Christ ²²⁵  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ²²⁶  may come from the presence of the Lord, ²²⁷  and so that he may send the Messiah ²²⁸  appointed ²²⁹  for you – that is, Jesus. 3:21 This one ²³⁰  heaven must ²³¹  receive until the time all things are restored, ²³²  which God declared ²³³  from times long ago ²³⁴  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²³⁵  him in everything he tells you. ²³⁶  3:23 Every person ²³⁷  who does not obey that prophet will be destroyed and thus removed ²³⁸  from the people.’ ²³⁹  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²⁴⁰  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ²⁴¹  saying to Abraham, ‘And in your descendants ²⁴²  all the nations ²⁴³  of the earth will be blessed.’ ²⁴⁴  3:26 God raised up ²⁴⁵  his servant and sent him first to you, to bless you by turning ²⁴⁶  each one of you from your iniquities.” ²⁴⁷ 

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁴⁸  were speaking to the people, the priests and the commander ²⁴⁹  of the temple guard ²⁵⁰  and the Sadducees ²⁵¹  came up ²⁵²  to them, 4:2 angry ²⁵³  because they were teaching the people and announcing ²⁵⁴  in Jesus the resurrection of the dead. 4:3 So ²⁵⁵  they seized ²⁵⁶  them and put them in jail ²⁵⁷  until the next day (for it was already evening). 4:4 But many of those who had listened to ²⁵⁸  the message ²⁵⁹  believed, and the number of the men ²⁶⁰  came to about five thousand.

4:5 On the next day, ²⁶¹  their rulers, elders, and experts in the law ²⁶²  came together ²⁶³  in Jerusalem. ²⁶⁴  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁶⁵  4:7 After ²⁶⁶  making Peter and John ²⁶⁷  stand in their midst, they began to inquire, “By what power or by what name ²⁶⁸  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ²⁶⁹  replied, ²⁷⁰  “Rulers of the people and elders, ²⁷¹  4:9 if ²⁷²  we are being examined ²⁷³  today for a good deed ²⁷⁴  done to a sick man – by what means this man was healed ²⁷⁵  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁷⁶  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²⁷⁷  is the stone that was rejected by you, ²⁷⁸  the builders, that has become the cornerstone. ²⁷⁹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁸⁰  by which we must ²⁸¹  be saved.”

4:13 When they saw the boldness ²⁸²  of Peter and John, and discovered ²⁸³  that they were uneducated ²⁸⁴  and ordinary ²⁸⁵  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. ²⁸⁶  4:15 But when they had ordered them to go outside the council, ²⁸⁷  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ²⁸⁸  to all who live in Jerusalem that a notable miraculous sign ²⁸⁹  has come about through them, ²⁹⁰  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 ²⁹¹  to anyone in this name.” 4:18 And they called them in and ordered ²⁹²  them not to speak or teach at all in the name ²⁹³  of Jesus. 4:19 But Peter and John replied, ²⁹⁴  “Whether it is right before God to obey ²⁹⁵  you rather than God, you decide, 4:20 for it is impossible ²⁹⁶  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 ²⁹⁷  God for what had happened. 4:22 For the man, on whom this miraculous sign ²⁹⁸  of healing had been performed, ²⁹⁹  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ³⁰⁰  went to their fellow believers ³⁰¹  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 ³⁰²  and said, “Master of all, ³⁰³  you who made the heaven, the earth, ³⁰⁴  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ³⁰⁵  your servant David our forefather, ³⁰⁶ 

‘Why do the nations ³⁰⁷  rage, ³⁰⁸ 

and the peoples plot foolish ³⁰⁹  things?

4:26 The kings of the earth stood together, ³¹⁰ 

and the rulers assembled together,

against the Lord and against his ³¹¹  Christ.’ ³¹² 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³¹³  your holy servant Jesus, whom you anointed, ³¹⁴  4:28 to do as much as your power ³¹⁵  and your plan ³¹⁶  had decided beforehand ³¹⁷  would happen. 4:29 And now, Lord, pay attention to ³¹⁸  their threats, and grant ³¹⁹  to your servants ³²⁰  to speak your message ³²¹  with great courage, ³²²  4:30 while you extend your hand to heal, and to bring about miraculous signs ³²³  and wonders through the name of your holy servant Jesus.” 4:31 When ³²⁴  they had prayed, the place where they were assembled together was shaken, ³²⁵  and they were all filled with the Holy Spirit and began to speak ³²⁶  the word of God ³²⁷  courageously. ³²⁸ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ³²⁹  and no one said that any of his possessions was his own, but everything was held in common. ³³⁰  4:33 With ³³¹  great power the apostles were giving testimony ³³²  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ³³³  among them, because those who were owners of land or houses were selling ³³⁴  them ³³⁵  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ³³⁶  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”), ³³⁷  4:37 sold ³³⁸  a field ³³⁹  that belonged to him and brought the money ³⁴⁰  and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ³⁴¹  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁴²  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ³⁴³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ³⁴⁴  the land? 5:4 Before it was sold, ³⁴⁵  did it not ³⁴⁶  belong to you? And when it was sold, was the money ³⁴⁷  not at your disposal? How have you thought up this deed in your heart? ³⁴⁸  You have not lied to people ³⁴⁹  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³⁵⁰  all who heard about it. 5:6 So the young men came, ³⁵¹  wrapped him up, ³⁵²  carried him out, and buried ³⁵³  him. 5:7 After an interval of about three hours, ³⁵⁴  his wife came in, but she did not know ³⁵⁵  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ³⁵⁶  paid this amount ³⁵⁷  for the land?” Sapphira ³⁵⁸  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 ³⁵⁹  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 ³⁶⁰  fear gripped ³⁶¹  the whole church ³⁶²  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³⁶³  and wonders came about among the people through the hands of the apostles. By ³⁶⁴  common consent ³⁶⁵  they were all meeting together in Solomon’s Portico. ³⁶⁶  5:13 None of the rest dared to join them, ³⁶⁷  but the people held them in high honor. ³⁶⁸  5:14 More and more believers in the Lord were added to their number, ³⁶⁹  crowds of both men and women. 5:15 Thus ³⁷⁰  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 ³⁷¹  also came together, bringing the sick and those troubled by unclean spirits. ³⁷²  They ³⁷³  were all ³⁷⁴  being healed.

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ³⁷⁵ ), ³⁷⁶  and they were filled with jealousy. ³⁷⁷  5:18 They ³⁷⁸  laid hands on ³⁷⁹  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ³⁸⁰  opened ³⁸¹  the doors of the prison, ³⁸²  led them out, ³⁸³  and said, 5:20 “Go and stand in the temple courts ³⁸⁴  and proclaim ³⁸⁵  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³⁸⁶  at daybreak and began teaching. ³⁸⁷ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³⁸⁸  – that is, the whole high council ³⁸⁹  of the Israelites ³⁹⁰  – and sent to the jail to have the apostles ³⁹¹  brought before them. ³⁹²  5:22 But the officers ³⁹³  who came for them ³⁹⁴  did not find them in the prison, so they returned and reported, ³⁹⁵  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ³⁹⁶  we found no one inside.” 5:24 Now when the commander ³⁹⁷  of the temple guard ³⁹⁸  and the chief priests heard this report, ³⁹⁹  they were greatly puzzled concerning it, ⁴⁰⁰  wondering what this could ⁴⁰¹  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴⁰²  and teaching ⁴⁰³  the people!” 5:26 Then the commander ⁴⁰⁴  of the temple guard ⁴⁰⁵  went with the officers ⁴⁰⁶  and brought the apostles ⁴⁰⁷  without the use of force ⁴⁰⁸  (for they were afraid of being stoned by the people). ⁴⁰⁹ 

5:27 When they had brought them, they stood them before the council, ⁴¹⁰  and the high priest questioned ⁴¹¹  them, 5:28 saying, “We gave ⁴¹²  you strict orders ⁴¹³  not to teach in this name. ⁴¹⁴  Look, ⁴¹⁵  you have filled Jerusalem ⁴¹⁶  with your teaching, and you intend to bring this man’s blood ⁴¹⁷  on us!” 5:29 But Peter and the apostles replied, ⁴¹⁸  “We must obey ⁴¹⁹  God rather than people. ⁴²⁰  5:30 The God of our forefathers ⁴²¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁴²²  5:31 God exalted him ⁴²³  to his right hand as Leader ⁴²⁴  and Savior, to give repentance to Israel and forgiveness of sins. ⁴²⁵  5:32 And we are witnesses of these events, ⁴²⁶  and so is the Holy Spirit whom God has given to those who obey ⁴²⁷  him.”

5:33 Now when they heard this, they became furious ⁴²⁸  and wanted to execute them. ⁴²⁹  5:34 But a Pharisee ⁴³⁰  whose name was Gamaliel, ⁴³¹  a teacher of the law who was respected by all the people, stood up ⁴³²  in the council ⁴³³  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁴³⁴  “Men of Israel, ⁴³⁵  pay close attention to ⁴³⁶  what you are about to do to these men. 5:36 For some time ago ⁴³⁷  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁴³⁸  was killed, and all who followed him were dispersed and nothing came of it. ⁴³⁹  5:37 After him Judas the Galilean arose in the days of the census, ⁴⁴⁰  and incited people to follow him in revolt. ⁴⁴¹  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, ⁴⁴²  it will come to nothing, ⁴⁴³  5:39 but if ⁴⁴⁴  it is from God, you will not be able to stop them, or you may even be found ⁴⁴⁵  fighting against God.” He convinced them, ⁴⁴⁶  5:40 and they summoned the apostles and had them beaten. ⁴⁴⁷  Then ⁴⁴⁸  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 ⁴⁴⁹  to suffer dishonor for the sake of the name. ⁴⁵⁰  5:42 And every day both in the temple courts ⁴⁵¹  and from house to house, they did not stop teaching and proclaiming the good news ⁴⁵²  that Jesus was the Christ. ⁴⁵³ 

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁷ tn Or “through.”

[1:3]  ⁸ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁰ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ¹¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ¹⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ¹⁸ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ¹⁹ tn The pronoun is plural in Greek.

[1:6]  ²⁰ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²¹ tn Grk “It is not for you to know.”

[1:8]  ²² tn Or “to the ends.”

[1:9]  ²³ tn Grk “And after.” 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.

[1:10]  ²⁴ tn Grk “And as.” 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.

[1:10]  ²⁵ tn Grk “behold.”

[1:11]  ²⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ²⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³² 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.

[1:13]  ³³ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁴ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁵ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁶ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³⁷ tn Grk “And in those days.” 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.

[1:15]  ³⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁴¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁴² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁴⁵ tn Or “all his bowels.”

[1:19]  ⁴⁶ tn Grk “And this.” 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.

[1:19]  ⁴⁷ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁸ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁴⁹ tn Or “uninhabited” or “empty.”

[1:20]  ⁵⁰ sn A quotation from Ps 69:25.

[1:20]  ⁵¹ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁵² tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁵⁴ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁵⁵ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁵⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁵⁷ tn Grk “And praying, they said.” 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.

[1:25]  ⁵⁸ tn Grk “to take the place.”

[1:25]  ⁵⁹ tn Or “of this ministry.”

[1:25]  ⁶⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁶¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁶³ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁶⁴ tn Or “he was counted as one of the apostles along with the eleven.”

[2:1]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Or “a noise.”

[2:2]  ⁶⁸ 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]  ⁶⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Or “this noise.”

[2:6]  ⁷⁷ tn Or “was bewildered.”

[2:7]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Grk “we hear them, each one of us.”

[2:8]  ⁸¹ tn Grk “in our own language in which we were born.”

[2:9]  ⁸² 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]  ⁸³ 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]  ⁸⁴ map For location see JP4 A1.

[2:11]  ⁸⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁸⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁹⁰ 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]  ⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁹² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁹³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁹⁴ tn Grk “only the third hour.”

[2:16]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Grk “on all flesh.”

[2:18]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹⁰² tn Or “and wonderful.”

[2:21]  ¹⁰³ tn Grk “And it will be that.”

[2:21]  ¹⁰⁴ sn A quotation from Joel 2:28-32.

[2:22]  ¹⁰⁵ 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]  ¹⁰⁶ tn Or “miraculous deeds.”

[2:22]  ¹⁰⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ¹⁰⁸ tn Or “you killed.”

[2:23]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “Whom God raised up.”

[2:24]  ¹¹¹ tn Or “having freed.”

[2:24]  ¹¹² 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]  ¹¹³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹¹⁴ tn Or “always before me.”

[2:26]  ¹¹⁵ tn Grk “my flesh.”

[2:27]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ sn A quotation from Ps 16:8-11.

[2:29]  ¹¹⁹ 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]  ¹²⁰ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹²¹ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ¹²² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹²³ 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]  ¹²⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ 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]  ¹³⁰ sn An allusion to Ps 16:10.

[2:32]  ¹³¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹³² 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]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹³⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ¹³⁷ 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]  ¹³⁸ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹³⁹ 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]  ¹⁴⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ¹⁵⁰ 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]  ¹⁵¹ tn Or “warned.”

[2:40]  ¹⁵² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹⁵³ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁵⁴ tn Grk “word.”

[2:41]  ¹⁵⁵ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁵⁶ tn Or “were won over.”

[2:42]  ¹⁵⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁵⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:43]  ¹⁵⁹ tn Or “Fear.”

[2:43]  ¹⁶⁰ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ¹⁶¹ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[2:44]  ¹⁶² tn Grk “had.”

[2:45]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ¹⁶⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹⁶⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹⁶⁸ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ tn Or “the favor.”

[2:47]  ¹⁷² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:1]  ¹⁷³ tn Grk “hour.”

[3:1]  ¹⁷⁴ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁷⁵ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁷⁶ tn Or “crippled.”

[3:2]  ¹⁷⁷ tn Grk “from his mother’s womb.”

[3:2]  ¹⁷⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁷⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁸⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ¹⁸¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ¹⁸² tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁸³ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ¹⁸⁴ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹⁸⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁸⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁸⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁸⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ¹⁸⁹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁹⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁹¹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁹² tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁹³ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ¹⁹⁴ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ¹⁹⁵ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ¹⁹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ¹⁹⁷ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[3:10]  ¹⁹⁸ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ¹⁹⁹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ²⁰⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²⁰¹ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²⁰² sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ²⁰³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²⁰⁴ tn Grk “or why.”

[3:12]  ²⁰⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ²⁰⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁰⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²⁰⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁰⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²¹⁰ tn Or “denied,” “disowned.”

[3:13]  ²¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²¹² tn Or “denied,” “disowned.”

[3:15]  ²¹³ tn Or “You put to death.”

[3:15]  ²¹⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ²¹⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²¹⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:16]  ²¹⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²¹⁸ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²¹⁹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²²¹ tn Or “in full view.”

[3:17]  ²²² sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ²²³ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²²⁴ tn Grk “by the mouth of” (an idiom).

[3:18]  ²²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:20]  ²²⁶ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ²²⁷ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²²⁸ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ²²⁹ tn Or “designated in advance.”

[3:21]  ²³⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²³¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ²³² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ²³³ tn Or “spoke.”

[3:21]  ²³⁴ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:22]  ²³⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²³⁶ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ²³⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²³⁸ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²³⁹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ²⁴⁰ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[3:25]  ²⁴¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ²⁴² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ²⁴³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁴⁴ sn A quotation from Gen 22:18.

[3:26]  ²⁴⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁴⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁴⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:1]  ²⁴⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁴⁹ tn Or “captain.”

[4:1]  ²⁵⁰ 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]  ²⁵¹ 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]  ²⁵² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ²⁵³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁵⁴ tn Or “proclaiming.”

[4:3]  ²⁵⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁵⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²⁵⁷ tn Or “prison,” “custody.”

[4:4]  ²⁵⁸ tn Or “had heard.”

[4:4]  ²⁵⁹ tn Or “word.”

[4:4]  ²⁶⁰ 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]  ²⁶¹ 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]  ²⁶² 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]  ²⁶³ tn Or “law assembled,” “law met together.”

[4:5]  ²⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ²⁶⁵ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ²⁶⁶ 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]  ²⁶⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²⁶⁸ 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]  ²⁶⁹ 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]  ²⁷⁰ tn Grk “Spirit, said to them.”

[4:8]  ²⁷¹ 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]  ²⁷² 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]  ²⁷³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁷⁴ tn Or “for an act of kindness.”

[4:9]  ²⁷⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ²⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²⁷⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁷⁸ 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]  ²⁷⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁸⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁸¹ 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]  ²⁸² tn Or “courage.”

[4:13]  ²⁸³ tn Or “and found out.”

[4:13]  ²⁸⁴ 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]  ²⁸⁵ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ²⁸⁶ tn Or “nothing to say in opposition.”

[4:15]  ²⁸⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ²⁸⁸ tn Or “evident.”

[4:16]  ²⁸⁹ 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]  ²⁹⁰ tn Or “has been done by them.”

[4:17]  ²⁹¹ tn Or “speak no longer.”

[4:18]  ²⁹² tn Or “commanded.”

[4:18]  ²⁹³ 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]  ²⁹⁴ tn Grk “answered and said to them.”

[4:19]  ²⁹⁵ 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]  ²⁹⁶ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ²⁹⁷ tn Or “glorifying.”

[4:22]  ²⁹⁸ 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]  ²⁹⁹ tn Or “had been done.”

[4:23]  ³⁰⁰ 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]  ³⁰¹ 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]  ³⁰² sn With one mind. Compare Acts 1:14.

[4:24]  ³⁰³ 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]  ³⁰⁴ 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]  ³⁰⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ³⁰⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ³⁰⁷ tn Or “Gentiles.”

[4:25]  ³⁰⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁰⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ³¹⁰ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³¹¹ 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]  ³¹² sn A quotation from Ps 2:1-2.

[4:27]  ³¹³ 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]  ³¹⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ³¹⁵ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³¹⁶ tn Or “purpose,” “will.”

[4:28]  ³¹⁷ 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]  ³¹⁸ tn Or “Lord, take notice of.”

[4:29]  ³¹⁹ 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]  ³²⁰ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ³²¹ tn Grk “word.”

[4:29]  ³²² tn Or “with all boldness.”

[4:30]  ³²³ tn The miraculous nature of these signs is implied in the context.

[4:31]  ³²⁴ 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]  ³²⁵ 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]  ³²⁶ 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]  ³²⁷ tn Or “speak God’s message.”

[4:31]  ³²⁸ tn Or “with boldness.”

[4:32]  ³²⁹ tn Grk “soul.”

[4:32]  ³³⁰ 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]  ³³¹ 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]  ³³² tn Or “were witnessing.”

[4:34]  ³³³ tn Or “poor.”

[4:34]  ³³⁴ 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]  ³³⁵ 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]  ³³⁶ 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]  ³³⁷ 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]  ³³⁸ 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]  ³³⁹ tn Or “a farm.”

[4:37]  ³⁴⁰ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:2]  ³⁴¹ 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]  ³⁴² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁴³ 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]  ³⁴⁴ 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]  ³⁴⁵ tn Grk “Remaining to you.”

[5:4]  ³⁴⁶ 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]  ³⁴⁷ 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]  ³⁴⁸ 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]  ³⁴⁹ 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]  ³⁵⁰ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ³⁵¹ tn Or “arose.”

[5:6]  ³⁵² 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]  ³⁵³ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ³⁵⁴ 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]  ³⁵⁵ 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]  ³⁵⁶ 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]  ³⁵⁷ tn Grk “so much,” “as much as this.”

[5:8]  ³⁵⁸ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ³⁵⁹ 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]  ³⁶⁰ 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]  ³⁶¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³⁶² sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ³⁶³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ³⁶⁴ 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]  ³⁶⁵ tn Or “With one mind.”

[5:12]  ³⁶⁶ 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]  ³⁶⁷ 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]  ³⁶⁸ tn Or “the people thought very highly of them.”

[5:14]  ³⁶⁹ tn Or “More and more believers were added to the Lord.”

[5:15]  ³⁷⁰ 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]  ³⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ³⁷² sn Unclean spirits refers to evil spirits.

[5:16]  ³⁷³ 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]  ³⁷⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:17]  ³⁷⁵ sn See the note on Sadducees in 4:1.

[5:17]  ³⁷⁶ sn This is a parenthetical note by the author.

[5:17]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ tn Or “they arrested.”

[5:19]  ³⁸⁰ 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]  ³⁸¹ 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]  ³⁸² tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ³⁸³ 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]  ³⁸⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ³⁸⁵ tn Or “speak.”

[5:21]  ³⁸⁶ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³⁸⁷ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³⁸⁸ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³⁸⁹ 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]  ³⁹⁰ tn Grk “sons of Israel.”

[5:21]  ³⁹¹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁹² tn The words “before them” are not in the Greek text but are implied.

[5:22]  ³⁹³ 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]  ³⁹⁴ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ³⁹⁵ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ³⁹⁶ 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]  ³⁹⁷ tn Or “captain.”

[5:24]  ³⁹⁸ 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]  ³⁹⁹ tn Grk “heard these words.”

[5:24]  ⁴⁰⁰ 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]  ⁴⁰¹ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁴⁰² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴⁰³ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁴⁰⁴ tn Or “captain.”

[5:26]  ⁴⁰⁵ 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]  ⁴⁰⁶ 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]  ⁴⁰⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁴⁰⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴⁰⁹ 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]  ⁴¹⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴¹¹ tn Or “interrogated,” “asked.”

[5:28]  ⁴¹² tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁴¹³ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁴¹⁴ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴¹⁵ 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]  ⁴¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁴¹⁷ 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]  ⁴¹⁸ tn Grk “apostles answered and said.”

[5:29]  ⁴¹⁹ 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]  ⁴²⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁴²¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁴²² 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]  ⁴²³ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴²⁴ tn Or “Founder” (of a movement).

[5:31]  ⁴²⁵ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁴²⁶ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴²⁷ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁴²⁸ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁴²⁹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ⁴³⁰ 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]  ⁴³¹ 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]  ⁴³² 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]  ⁴³³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁴³⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁴³⁵ 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]  ⁴³⁶ tn Or “men, be careful.”

[5:36]  ⁴³⁷ tn Grk “For before these days.”

[5:36]  ⁴³⁸ 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]  ⁴³⁹ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ⁴⁴⁰ tn Or “registration.”

[5:37]  ⁴⁴¹ 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]  ⁴⁴² tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴⁴³ tn Or “it will be put to an end.”

[5:39]  ⁴⁴⁴ 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]  ⁴⁴⁵ 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]  ⁴⁴⁶ 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]  ⁴⁴⁷ 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]  ⁴⁴⁸ 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]  ⁴⁴⁹ 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]  ⁴⁵⁰ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ⁴⁵¹ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ⁴⁵² tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁴⁵³ 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.