Act 4:11-16 | NETfull | STEP | This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone .

Acts 4:11-16

11 This 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 . ^{▼▼ A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.} 12 And 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. 14 And 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.”} 15 But 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, 16 saying, “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.