Acts 3
Peter and John Heal a Lame Man at the Temple
1Now Peter and John were going up to the temple at the time ▼▼ Grk “hour.”
for prayer, ▼▼ 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.
at three o’clock in the afternoon. ▼ 2And a man lame ▼▼ Or “crippled.”
from birth ▼▼ Grk “from his mother’s womb.”
was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ▼▼ BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
so he could beg for money ▼▼ 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.
from those going into the temple courts. ▼▼ Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
▼▼ 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.
3When he saw Peter and John about to go into the temple courts, ▼▼ Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
▼▼ See the note on the phrase the temple courts in the previous verse.
he asked them for money. ▼▼ Grk “alms.” See the note on the word “money” in the previous verse.
4Peter looked directly ▼▼ 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.
at him (as did John) and said, “Look at us!” 5So the lame man ▼▼ Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
paid attention to them, expecting to receive something from them. 6But Peter said, “I have no silver or gold, ▼▼ 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.”
but what I do have I give you. In the name ▼▼ 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).
of Jesus Christ ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
the Nazarene, stand up and ▼▼ 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 Maj. 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, ēgeiren) 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.
walk!” 7Then ▼▼ Here καί (kai) has been translated as “Then” to reflect the sequence of events.
Peter ▼▼ Grk “he”; the referent (Peter) has been specified in the translation for clarity.
took hold ▼▼ 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.
of him by the right hand and raised him up, and at once the man’s ▼▼ Grk “his”; the referent (the man) has been specified in the translation for clarity.
feet and ankles were made strong. ▼▼ 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.
8He ▼▼ 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.
jumped up, ▼▼ Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomenos) 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.
stood and began walking around, and he entered the temple courts ▼▼ Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
with them, walking and leaping and praising God. 9All ▼▼ 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.
the people saw him walking and praising God, 10and they recognized him as the man who used to sit and ask for donations ▼▼ 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.
at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ▼ at what had happened to him. Peter Addresses the Crowd
11 While the man ▼▼ Grk “he”; the referent (the man) has been specified in the translation for clarity.
was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ▼▼ 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.
called Solomon’s Portico. ▼▼ 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.
12When Peter saw this, he declared to the people, “Men of Israel, ▼▼ Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andres Israēlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
why are you amazed at this? Why ▼▼ Grk “or why.”
do you stare at us as if we had made this man ▼▼ Grk “him”; the referent (the man) has been specified in the translation for clarity.
walk by our own power or piety? 13The God of Abraham, Isaac, and Jacob, ▼▼ ‡ The repetition of ὁ θεός (ho qeos, “God”) before the names of Isaac and Jacob is found in Ƥ74 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 Maj. 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.
the God of our forefathers, ▼▼ Or “ancestors”; Grk “fathers.”
▼▼ 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.
has glorified ▼▼ Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
his servant ▼ Jesus, whom you handed over and rejected ▼▼ Or “denied,” “disowned.”
in the presence of Pilate after he had decided ▼▼ This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
to release him. 14But you rejected ▼▼ Or “denied,” “disowned.”
the Holy and Righteous One and asked that a man who was a murderer be released to you. 15You killed ▼▼ Or “You put to death.”
the Originator ▼▼ Or “Founder,” “founding Leader.”
of life, whom God raised ▼▼ Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
from the dead. To this fact we are witnesses! ▼▼ 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.
▼ 16And on the basis of faith in Jesus’ ▼▼ Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
name, ▼ his very name has made this man – whom you see and know – strong. The ▼▼ 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.
faith that is through Jesus ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
▼▼ 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.
has given him this complete health in the presence ▼▼ Or “in full view.”
of you all. 17And now, brothers, I know you acted in ignorance, ▼▼ 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.”
as your rulers did too. 18But the things God foretold ▼▼ God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
long ago through ▼▼ Grk “by the mouth of” (an idiom).
all the prophets – that his Christ ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ would suffer – he has fulfilled in this way. 19Therefore repent and turn back so that your sins may be wiped out, 20so that times of refreshing ▼▼ Or “relief.”
▼▼ 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.
may come from the presence of the Lord, ▼ and so that he may send the Messiah ▼▼ Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ appointed ▼▼ Or “designated in advance.”
for you – that is, Jesus. 21This one ▼ heaven must ▼▼ 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.
receive until the time all things are restored, ▼▼ 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.”
▼▼ The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
which God declared ▼▼ Or “spoke.”
from times long ago ▼▼ Or “from all ages past.”
▼▼ From times long ago. Once again, God’s plan is emphasized.
through his holy prophets. 22Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ▼ him in everything he tells you . ▼▼ 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.
23 Every person ▼▼ Grk “every soul” (here “soul” is an idiom for the whole person).
who does not obey that prophet will be destroyed and thus removed ▼ from the people .’ ▼▼ 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.
24And all the prophets, from Samuel and those who followed him, have spoken about and announced ▼▼ Or “proclaimed.”
▼▼ 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.
these days. 25You are the sons of the prophets and of the covenant that God made with your ancestors, ▼▼ Or “forefathers”; Grk “fathers.”
saying to Abraham, ‘ And in your descendants ▼▼ Or “in your offspring”; Grk “in your seed.”
▼ all the nations ▼▼ 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.
of the earth will be blessed .’ ▼ 26God raised up ▼▼ Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anastēsas) 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”).
his servant and sent him first to you, to bless you by turning ▼ each one of you from your iniquities.” ▼▼ For the translation of plural πονηρία (ponēria) 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.
Acts 4
The Arrest and Trial of Peter and John
1While Peter and John ▼▼ Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
were speaking to the people, the priests and the commander ▼▼ Or “captain.”
of the temple guard ▼▼ 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.
▼▼ 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.
and the Sadducees ▼▼ 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.
came up ▼▼ Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
to them, 2angry ▼▼ Or “greatly annoyed,” “provoked.”
because they were teaching the people and announcing ▼▼ Or “proclaiming.”
in Jesus the resurrection of the dead. 3So ▼▼ Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
they seized ▼▼ Or “they arrested”; Grk “they laid hands on.”
them and put them in jail ▼▼ Or “prison,” “custody.”
until the next day (for it was already evening). 4But many of those who had listened to ▼▼ Or “had heard.”
the message ▼▼ Or “word.”
believed, and the number of the men ▼▼ In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anēr) 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.
came to about five thousand. 5 On the next day, ▼
▼ 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.
their rulers, elders, and experts in the law ▼▼ Or “and scribes.” The traditional rendering of γραμματεύς (grammateus) 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.
▼▼ Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
came together ▼▼ Or “law assembled,” “law met together.”
in Jerusalem. ▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.
6Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ▼
▼ 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).
7After ▼ making Peter and John ▼▼ Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
stand in their midst, they began to inquire, “By what power or by what name ▼▼ 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?
did you do this?” 8Then Peter, filled with the Holy Spirit, ▼▼ 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).
replied, ▼▼ Grk “Spirit, said to them.”
“Rulers of the people and elders, ▼▼ The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israēl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Maj. it), while most of the better witnesses, chiefly Alexandrian (Ƥ74 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.
9if ▼▼ This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
we are being examined ▼▼ Or “questioned.” The Greek term ἀνακρίνω (anakrinō) points to an examination similar to a legal one.
today for a good deed ▼▼ Or “for an act of kindness.”
done to a sick man – by what means this man was healed ▼ – 10let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 11This Jesus ▼▼ Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
is the stone that was rejected by you, ▼▼ 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.
the builders, that has become the cornerstone . ▼ 12And there is salvation in no one else, for there is no other name under heaven given among people ▼▼ Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
by which we must ▼▼ Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
be saved.” 13 When they saw the boldness ▼
▼ Or “courage.”
of Peter and John, and discovered ▼▼ Or “and found out.”
that they were uneducated ▼▼ 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.
and ordinary ▼▼ For the translation of ἰδιῶται (idiōtai) as “ordinary men” see L&N 27.26.
men, they were amazed and recognized these men had been with Jesus. 14And because they saw the man who had been healed standing with them, they had nothing to say against this. ▼▼ Or “nothing to say in opposition.”
15But when they had ordered them to go outside the council, ▼▼ Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
they began to confer with one another, 16saying, “What should we do with these men? For it is plain ▼▼ Or “evident.”
to all who live in Jerusalem that a notable miraculous sign ▼▼ Here σημεῖον (sēmeion) 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.
has come about through them, ▼▼ Or “has been done by them.”
and we cannot deny it. 17But to keep this matter from spreading any further among the people, let us warn them to speak no more ▼▼ Or “speak no longer.”
to anyone in this name.” 18And they called them in and ordered ▼▼ Or “commanded.”
them not to speak or teach at all in the name ▼▼ 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.
of Jesus. 19But Peter and John replied, ▼▼ Grk “answered and said to them.”
“Whether it is right before God to obey ▼▼ Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; see L&N 36.14).
you rather than God, you decide, 20for it is impossible ▼▼ 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.
for us not to speak about what we have seen and heard.” 21After 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 ▼▼ Or “glorifying.”
God for what had happened. 22For the man, on whom this miraculous sign ▼ of healing had been performed, ▼▼ Or “had been done.”
was over forty years old. The Followers of Jesus Pray for Boldness
23 When they were released, Peter and John ▼ went to their fellow believers ▼▼ 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.
and reported everything the high priests and the elders had said to them. 24When they heard this, they raised their voices to God with one mind ▼ and said, “Master of all, ▼▼ Or “Lord of all.”
▼▼ The use of the title Master of all (δεσπότης, despotēs) emphasizes that there is a sovereign God who is directing what is taking place.
you who made the heaven, the earth, ▼▼ 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.
the sea, and everything that is in them, 25who said by the Holy Spirit through ▼▼ Grk “by the mouth of” (an idiom).
your servant David our forefather, ▼▼ Or “ancestor”; Grk “father.”
‘ Why do the nations ▼
▼ Or “Gentiles.”
rage, ▼▼ The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
and the peoples plot foolish ▼
▼ Or “futile”; traditionally, “vain.”
things? 26 The kings of the earth stood together, ▼
▼ Traditionally, “The kings of the earth took their stand.”
and the rulers assembled together,
against the Lord and against his ▼
▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ Christ. ’ ▼ 27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ▼ your holy servant Jesus, whom you anointed, ▼ 28to do as much as your power ▼
▼ Grk “hand,” here a metaphor for God’s strength or power or authority.
and your plan ▼▼ Or “purpose,” “will.”
had decided beforehand ▼▼ 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.
would happen. 29And now, Lord, pay attention to ▼▼ Or “Lord, take notice of.”
their threats, and grant ▼▼ 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.
to your servants ▼ to speak your message ▼▼ Grk “word.”
with great courage, ▼▼ Or “with all boldness.”
30while you extend your hand to heal, and to bring about miraculous signs ▼▼ The miraculous nature of these signs is implied in the context.
and wonders through the name of your holy servant Jesus.” 31When ▼▼ 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.
they had prayed, the place where they were assembled together was shaken, ▼▼ 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.
and they were all filled with the Holy Spirit and began to speak ▼▼ 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.
the word of God ▼▼ Or “speak God’s message.”
courageously. ▼▼ Or “with boldness.”
Conditions Among the Early Believers
32 The group of those who believed were of one heart and mind, ▼▼ Grk “soul.”
and no one said that any of his possessions was his own, but everything was held in common. ▼▼ Grk “but all things were to them in common.”
▼▼ 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.
33With ▼▼ 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.
great power the apostles were giving testimony ▼▼ Or “were witnessing.”
to the resurrection of the Lord Jesus, and great grace was on them all. 34For there was no one needy ▼▼ Or “poor.”
among them, because those who were owners of land or houses were selling ▼▼ Grk “houses, selling them were bringing.” The participle πωλοῦντες (pōlountes) has been translated as a finite verb due to requirements of contemporary English style.
them ▼▼ 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.
and bringing the proceeds from the sales 35and placing them at the apostles’ feet. The proceeds ▼▼ 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.
were distributed to each, as anyone had need. 36So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ▼ 37sold ▼▼ Grk “selling a field that belonged to him, brought” The participle πωλήσας (pōlēsas) has been translated as a finite verb due to requirements of contemporary English style.
a field ▼▼ Or “a farm.”
that belonged to him and brought the money ▼▼ Normally a reference to actual coins (“currency”). See L&N 6.68.
and placed it at the apostles’ feet.
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