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Acts 4-6

The Arrest and Trial of Peter and John

4 While Peter and John[a] were speaking to the people, the priests and the commander[b] of the temple guard[c] and the Sadducees[d] came up[e] to them, 2 angry[f] because they were teaching the people and announcing[g] in Jesus the resurrection of the dead. 3 So[h] they seized[i] them and put them in jail[j] until the next day (for it was already evening). 4 But many of those who had listened to[k] the message[l] believed, and the number of the men[m] came to about 5,000.

5 On the next day,[n] their rulers, elders, and experts in the law[o] came together[p] in Jerusalem. 6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family.[q] 7 After[r] making Peter and John[s] stand in their midst, they began to inquire, “By what power or by what name[t] did you do this?” 8 Then Peter, filled with the Holy Spirit,[u] replied,[v] “Rulers of the people and elders,[w] 9 if[x] we are being examined[y] today for a good deed[z] done to a sick man—by what means this man was healed[aa]— 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ[ab] the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 11 This Jesus[ac] is the stone that was rejected by you,[ad] the builders, that has become the cornerstone.[ae] 12 And there is salvation in no one else, for there is no other name under heaven given among people[af] by which we must[ag] be saved.”

13 When they saw the boldness[ah] of Peter and John, and discovered[ai] that they were uneducated[aj] and ordinary[ak] 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.[al] 15 But when they had ordered them to go outside the council,[am] they began to confer with one another, 16 saying, “What should we do with these men? For it is plain[an] to all who live in Jerusalem that a notable miraculous sign[ao] has come about through them,[ap] and we cannot deny it. 17 But to keep this matter from spreading any further among the people, let us warn them to speak no more[aq] to anyone in this name.” 18 And they called them in and ordered[ar] them not to speak or teach at all in the name[as] of Jesus. 19 But Peter and John replied,[at] “Whether it is right before God to obey[au] you rather than God, you decide, 20 for it is impossible[av] for us not to speak about what we have seen and heard.” 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[aw] God for what had happened. 22 For the man, on whom this miraculous sign[ax] of healing had been performed,[ay] was over forty years old.

The Followers of Jesus Pray for Boldness

23 When they were released, Peter and John[az] went to their fellow believers[ba] and reported everything the high priests and the elders had said to them. 24 When they heard this, they raised their voices to God with one mind[bb] and said, “Master of all,[bc] you who made the heaven, the earth,[bd] the sea, and everything that is in them, 25 who said by the Holy Spirit through[be] your servant David our forefather,[bf]

‘Why do the nations[bg] rage,[bh]
and the peoples plot foolish[bi] things?
26 The kings of the earth stood together,[bj]
and the rulers assembled together,
against the Lord and against his[bk] Christ.’[bl]

27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against[bm] your holy servant Jesus, whom you anointed,[bn] 28 to do as much as your power[bo] and your plan[bp] had decided beforehand[bq] would happen. 29 And now, Lord, pay attention to[br] their threats, and grant[bs] to your servants[bt] to speak your message[bu] with great courage,[bv] 30 while you extend your hand to heal, and to bring about miraculous signs[bw] and wonders through the name of your holy servant Jesus.” 31 When[bx] they had prayed, the place where they were assembled together was shaken,[by] and they were all filled with the Holy Spirit and began to speak[bz] the word of God[ca] courageously.[cb]

Conditions Among the Early Believers

32 The group of those who believed were of one heart and mind,[cc] and no one said that any of his possessions was his own, but everything was held in common.[cd] 33 With[ce] great power the apostles were giving testimony[cf] to the resurrection of the Lord Jesus, and great grace was on them all. 34 For there was no one needy[cg] among them, because those who were owners of land or houses were selling[ch] them[ci] and bringing the proceeds from the sales 35 and placing them at the apostles’ feet. The proceeds[cj] were distributed to each, as anyone had need. 36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”),[ck] 37 sold[cl] a field[cm] that belonged to him and brought the money[cn] and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 2 He[co] kept back for himself part of the proceeds with his wife’s knowledge; he brought[cp] only part of it and placed it at the apostles’ feet. 3 But Peter said, “Ananias, why has Satan filled[cq] your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of[cr] the land? 4 Before it was sold,[cs] did it not[ct] belong to you? And when it was sold, was the money[cu] not at your disposal? How have you thought up this deed in your heart?[cv] You have not lied to people[cw] but to God!”

5 When Ananias heard these words he collapsed and died, and great fear gripped[cx] all who heard about it. 6 So the young men came,[cy] wrapped him up,[cz] carried him out, and buried[da] him. 7 After an interval of about three hours,[db] his wife came in, but she did not know[dc] what had happened. 8 Peter said to her, “Tell me, were the two of you[dd] paid this amount[de] for the land?” Sapphira[df] said, “Yes, that much.” 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!” 10 At once[dg] 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. 11 Great[dh] fear gripped[di] the whole church[dj] and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

12 Now many miraculous signs[dk] and wonders came about among the people through the hands of the apostles. By[dl] common consent[dm] they were all meeting together in Solomon’s Portico.[dn] 13 None of the rest dared to join them,[do] but the people held them in high honor.[dp] 14 More and more believers in the Lord were added to their number,[dq] crowds of both men and women. 15 Thus[dr] 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. 16 A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits.[ds] They[dt] were all[du] being healed.

Further Trouble for the Apostles

17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees[dv]),[dw] and they were filled with jealousy.[dx] 18 They[dy] laid hands on[dz] the apostles and put them in a public jail. 19 But during the night an angel of the Lord[ea] opened[eb] the doors of the prison,[ec] led them out,[ed] and said, 20 “Go and stand in the temple courts[ee] and proclaim[ef] to the people all the words of this life.” 21 When they heard this, they entered the temple courts[eg] at daybreak and began teaching.[eh]

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin[ei]—that is, the whole high council[ej] of the Israelites[ek]—and sent to the jail to have the apostles[el] brought before them.[em] 22 But the officers[en] who came for them[eo] did not find them in the prison, so they returned and reported,[ep] 23 “We found the jail locked securely and the guards standing at the doors, but when we opened them,[eq] we found no one inside.” 24 Now when the commander[er] of the temple guard[es] and the chief priests heard this report,[et] they were greatly puzzled concerning it,[eu] wondering what this could[ev] be. 25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts[ew] and teaching[ex] the people!” 26 Then the commander[ey] of the temple guard[ez] went with the officers[fa] and brought the apostles[fb] without the use of force[fc] (for they were afraid of being stoned by the people).[fd]

27 When they had brought them, they stood them before the council,[fe] and the high priest questioned[ff] them, 28 saying, “We gave[fg] you strict orders[fh] not to teach in this name.[fi] Look,[fj] you have filled Jerusalem with your teaching, and you intend to bring this man’s blood[fk] on us!” 29 But Peter and the apostles replied,[fl] “We must obey[fm] God rather than people.[fn] 30 The God of our forefathers[fo] raised up Jesus, whom you seized and killed by hanging him on a tree.[fp] 31 God exalted him[fq] to his right hand as Leader[fr] and Savior, to give repentance to Israel and forgiveness of sins.[fs] 32 And we are witnesses of these events,[ft] and so is the Holy Spirit whom God has given to those who obey[fu] him.”

33 Now when they heard this, they became furious[fv] and wanted to execute them.[fw] 34 But a Pharisee[fx] whose name was Gamaliel,[fy] a teacher of the law who was respected by all the people, stood up[fz] in the council[ga] and ordered the men to be put outside for a short time. 35 Then he said to the council,[gb] “Men of Israel,[gc] pay close attention to[gd] what you are about to do to these men. 36 For some time ago[ge] Theudas rose up, claiming to be somebody, and about 400 men joined him. He[gf] was killed, and all who followed him were dispersed and nothing came of it.[gg] 37 After him Judas the Galilean arose in the days of the census,[gh] and incited people to follow him in revolt.[gi] He too was killed, and all who followed him were scattered. 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,[gj] it will come to nothing,[gk] 39 but if[gl] it is from God, you will not be able to stop them, or you may even be found[gm] fighting against God.” He convinced them,[gn] 40 and they summoned the apostles and had them beaten.[go] Then[gp] they ordered them not to speak in the name of Jesus and released them. 41 So they left the council rejoicing because they had been considered worthy[gq] to suffer dishonor for the sake of the name.[gr] 42 And every day both in the temple courts[gs] and from house to house, they did not stop teaching and proclaiming the good news[gt] that Jesus was the Christ.[gu]

The Appointment of the First Seven Deacons

6 Now in those[gv] days, when the disciples were growing in number,[gw] a complaint arose on the part of the Greek-speaking Jews[gx] against the native Hebraic Jews,[gy] because their widows[gz] were being overlooked[ha] in the daily distribution of food.[hb] 2 So the twelve[hc] called[hd] the whole group[he] of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables.[hf] 3 But carefully select from among you, brothers,[hg] seven[hh] men who are well-attested,[hi] full of the Spirit and of wisdom, whom we may put in charge[hj] of this necessary task.[hk] 4 But we will devote ourselves to prayer and to the ministry of the word.” 5 The[hl] proposal pleased the entire group, so[hm] they chose Stephen, a man full of faith and of the Holy Spirit, with[hn] Philip,[ho] Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism[hp] from Antioch. 6 They stood these men before the apostles, who prayed[hq] and placed[hr] their hands on them. 7 The word of God continued to spread,[hs] the number of disciples in Jerusalem increased greatly, and a large group[ht] of priests became obedient to the faith.

Stephen is Arrested

8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs[hu] among the people. 9 But some men from the Synagogue[hv] of the Freedmen (as it was called),[hw] both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia,[hx] stood up and argued with Stephen. 10 Yet[hy] they were not able to resist[hz] the wisdom and the Spirit with which he spoke. 11 Then they secretly instigated[ia] some men to say, “We have heard this man[ib] speaking blasphemous words against Moses and God.” 12 They incited the people, the[ic] elders, and the experts in the law;[id] then they approached Stephen,[ie] seized him, and brought him before the council.[if] 13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place[ig] and the law.[ih] 14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs[ii] that Moses handed down to us.” 15 All[ij] who were sitting in the council[ik] looked intently at Stephen[il] and saw his face was like the face of an angel.[im]

Footnotes

  1. Acts 4:1 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
  2. Acts 4:1 tn Or “captain.”
  3. Acts 4:1 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.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. Acts 4:1 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.
  5. Acts 4:1 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
  6. Acts 4:2 tn Or “greatly annoyed,” “provoked.”
  7. Acts 4:2 tn Or “proclaiming.”
  8. Acts 4:3 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
  9. Acts 4:3 tn Or “they arrested”; Grk “they laid hands on.”
  10. Acts 4:3 tn Or “prison,” “custody.”
  11. Acts 4:4 tn Or “had heard.”
  12. Acts 4:4 tn Or “word.”
  13. Acts 4:4 tn 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.
  14. Acts 4:5 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.
  15. Acts 4:5 tn 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.sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
  16. Acts 4:5 tn Or “law assembled,” “law met together.”
  17. Acts 4:6 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).
  18. Acts 4:7 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.
  19. Acts 4:7 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
  20. Acts 4:7 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?
  21. Acts 4:8 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).
  22. Acts 4:8 tn Grk “Spirit, said to them.”
  23. Acts 4:8 tc 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 M it), while most of the better witnesses, chiefly Alexandrian (P74 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.
  24. Acts 4:9 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
  25. Acts 4:9 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinō) points to an examination similar to a legal one.
  26. Acts 4:9 tn Or “for an act of kindness.”
  27. Acts 4:9 tn Or “delivered” (σέσωται [sesōtai], from σώζω [sōzō]). See 4:12.
  28. Acts 4:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  29. Acts 4:11 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
  30. Acts 4:11 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.
  31. Acts 4:11 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
  32. Acts 4:12 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
  33. Acts 4:12 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
  34. Acts 4:13 tn Or “courage.”
  35. Acts 4:13 tn Or “and found out.”
  36. Acts 4:13 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.
  37. Acts 4:13 tn For the translation of ἰδιῶται (idiōtai) as “ordinary men” see L&N 27.26.
  38. Acts 4:14 tn Or “nothing to say in opposition.”
  39. Acts 4:15 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
  40. Acts 4:16 tn Or “evident.”
  41. Acts 4:16 tn 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.
  42. Acts 4:16 tn Or “has been done by them.”
  43. Acts 4:17 tn Or “speak no longer.”
  44. Acts 4:18 tn Or “commanded.”
  45. Acts 4:18 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.
  46. Acts 4:19 tn Grk “answered and said to them.”
  47. Acts 4:19 tn 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).
  48. Acts 4:20 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.
  49. Acts 4:21 tn Or “glorifying.”
  50. Acts 4:22 tn 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. See also the note on this word in v. 16.
  51. Acts 4:22 tn Or “had been done.”
  52. Acts 4:23 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.
  53. Acts 4:23 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.
  54. Acts 4:24 sn With one mind. Cf. Acts 1:14.
  55. Acts 4:24 tn Or “Lord of all.”sn The use of the title Master of all (δεσπότης, despotēs) emphasizes that there is a sovereign God who is directing what is taking place.
  56. Acts 4:24 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.
  57. Acts 4:25 tn Grk “by the mouth of” (an idiom).
  58. Acts 4:25 tn Or “ancestor”; Grk “father.”
  59. Acts 4:25 tn Or “Gentiles.”
  60. Acts 4:25 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
  61. Acts 4:25 tn Or “futile”; traditionally, “vain.”
  62. Acts 4:26 tn Traditionally, “The kings of the earth took their stand.”
  63. Acts 4:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
  64. Acts 4:26 sn A quotation from Ps 2:1-2.
  65. Acts 4:27 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.
  66. Acts 4:27 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
  67. Acts 4:28 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
  68. Acts 4:28 tn Or “purpose,” “will.”
  69. Acts 4:28 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.
  70. Acts 4:29 tn Or “Lord, take notice of.”
  71. Acts 4:29 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.
  72. Acts 4:29 tn Grk “slaves.” See the note on the word “servants” in 2:18.
  73. Acts 4:29 tn Grk “word.”
  74. Acts 4:29 tn Or “with all boldness.”
  75. Acts 4:30 tn The miraculous nature of these signs is implied in the context.
  76. Acts 4:31 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.
  77. Acts 4:31 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.
  78. Acts 4:31 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.
  79. Acts 4:31 tn Or “speak God’s message.”
  80. Acts 4:31 tn Or “with boldness.”
  81. Acts 4:32 tn Grk “soul.”
  82. Acts 4:32 tn Grk “but all things were to them in common.”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.
  83. Acts 4:33 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.
  84. Acts 4:33 tn Or “were witnessing.”
  85. Acts 4:34 tn Or “poor.”
  86. Acts 4:34 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pōlountes) has been translated as a finite verb due to requirements of contemporary English style.
  87. Acts 4:34 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.
  88. Acts 4:35 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.
  89. Acts 4:36 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.
  90. Acts 4:37 tn 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.
  91. Acts 4:37 tn Or “a farm.”
  92. Acts 4:37 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
  93. Acts 5:2 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.
  94. Acts 5:2 tn The participle ἐνέγκας (enenkas) has been translated as a finite verb due to requirements of contemporary English style.
  95. Acts 5:3 sn This is a good example of the Greek verb fill (πληρόω, plēroō) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
  96. Acts 5:3 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.
  97. Acts 5:4 tn Grk “Remaining to you.”
  98. Acts 5:4 tn The negative interrogative particle οὐχί (ouchi) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
  99. Acts 5:4 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.
  100. Acts 5:4 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.
  101. Acts 5:4 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.
  102. Acts 5:5 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
  103. Acts 5:6 tn Or “arose.”
  104. Acts 5:6 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”).
  105. Acts 5:6 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
  106. Acts 5:7 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.
  107. Acts 5:7 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.
  108. Acts 5:8 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosthe) is plural and thus refers to both Ananias and Sapphira.
  109. Acts 5:8 tn Grk “so much,” “as much as this.”
  110. Acts 5:8 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
  111. Acts 5:10 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.
  112. Acts 5:11 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.
  113. Acts 5:11 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
  114. Acts 5:11 sn This is the first occurrence of the term church (ἐκκλησία, ekklēsia) in Acts. It refers to an assembly of people.
  115. Acts 5:12 tn The miraculous nature of these signs is implied in the context.
  116. Acts 5:12 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.
  117. Acts 5:12 tn Or “With one mind.”
  118. Acts 5:12 tn Or “colonnade”; Grk “stoa.”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.
  119. Acts 5:13 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.
  120. Acts 5:13 tn Or “the people thought very highly of them.”
  121. Acts 5:14 tn Or “More and more believers were added to the Lord.”
  122. Acts 5:15 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.
  123. Acts 5:16 sn Unclean spirits refers to evil spirits.
  124. Acts 5:16 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.
  125. Acts 5:16 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
  126. Acts 5:17 sn See the note on Sadducees in 4:1.
  127. Acts 5:17 sn This is a parenthetical note by the author.
  128. Acts 5:17 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zēlos) 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.
  129. Acts 5:18 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.
  130. Acts 5:18 tn Or “they arrested.”
  131. Acts 5:19 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.
  132. Acts 5:19 tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixas) has been translated as a finite verb due to the requirements of contemporary English style.
  133. Acts 5:19 tn Greek φυλακῆς (phulakēs), a different word from the one in v. 18 (τήρησις, tērēsis, “jail”).
  134. Acts 5:19 tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagōn) has been translated as a finite verb due to requirements of contemporary English style.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.
  135. Acts 5:20 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
  136. Acts 5:20 tn Or “speak.”
  137. Acts 5:21 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
  138. Acts 5:21 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
  139. Acts 5:21 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
  140. Acts 5:21 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.
  141. Acts 5:21 tn Grk “sons of Israel.”
  142. Acts 5:21 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
  143. Acts 5:21 tn The words “before them” are not in the Greek text but are implied.
  144. Acts 5:22 tn The Greek term ὑπηρέτης (hupēretēs) 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).
  145. Acts 5:22 tn The words “for them” are not in the Greek text but are implied.
  146. Acts 5:22 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
  147. Acts 5:23 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.
  148. Acts 5:24 tn Or “captain.”
  149. Acts 5:24 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.
  150. Acts 5:24 tn Grk “heard these words.”
  151. Acts 5:24 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.
  152. Acts 5:24 tn The optative verb here expresses confused uncertainty.
  153. Acts 5:25 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
  154. Acts 5:25 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
  155. Acts 5:26 tn Or “captain.”
  156. Acts 5:26 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.
  157. Acts 5:26 tn The Greek term ὑπηρέτης (hupēretēs) 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.
  158. Acts 5:26 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
  159. Acts 5:26 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
  160. Acts 5:26 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.
  161. Acts 5:27 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
  162. Acts 5:27 tn Or “interrogated,” “asked.”
  163. Acts 5:28 tc ‡ The majority of mss, including a few significant witnesses (א2 D E [Ψ] 1739 M 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 significant mss, along with some others (P74 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 (epērōtēsen, “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. NA28 includes the particle in brackets, indicating some doubt as to its authenticity.
  164. Acts 5:28 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
  165. Acts 5:28 sn The name (i.e., person) of Jesus is the constant issue of debate.
  166. Acts 5:28 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.
  167. Acts 5:28 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
  168. Acts 5:29 tn Grk “apostles answered and said.”
  169. Acts 5:29 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]).
  170. Acts 5:29 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
  171. Acts 5:30 tn Or “ancestors”; Grk “fathers.”
  172. Acts 5:30 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.
  173. Acts 5:31 tn Grk “This one God exalted” (emphatic).
  174. Acts 5:31 tn Or “Founder” (of a movement).
  175. Acts 5:31 tn Or “to give repentance and forgiveness of sins to Israel.”
  176. Acts 5:32 tn Or “things.” They are preaching these things even to the hostile leadership.
  177. Acts 5:32 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
  178. Acts 5:33 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
  179. Acts 5:33 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
  180. Acts 5:34 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.
  181. Acts 5:34 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.
  182. Acts 5:34 tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
  183. Acts 5:34 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
  184. Acts 5:35 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
  185. Acts 5:35 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), 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.
  186. Acts 5:35 tn Or “men, be careful.”
  187. Acts 5:36 tn Grk “For before these days.”
  188. Acts 5:36 tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.
  189. Acts 5:36 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
  190. Acts 5:37 tn Or “registration.”
  191. Acts 5:37 tn The verb ἀφίστημι (aphistēmi) 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.
  192. Acts 5:38 tn Here ἀνθρώπων (anthrōpōn) has been translated as a generic noun (“people”).
  193. Acts 5:38 tn Or “it will be put to an end.”
  194. Acts 5:39 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.
  195. Acts 5:39 tn According to L&N 39.32, the verb εὑρεθῆτε (heurethēte, 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.
  196. Acts 5:39 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 NA28 and UBS5) places it at the end of v. 39.
  197. Acts 5:40 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.
  198. Acts 5:40 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.
  199. Acts 5:41 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).
  200. Acts 5:41 sn The name refers to the name of Jesus (cf. 3 John 7).
  201. Acts 5:42 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
  202. Acts 5:42 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
  203. Acts 5:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
  204. Acts 6:1 tn Grk “these.” The translation uses “those” for stylistic reasons.
  205. Acts 6:1 tn Grk “were multiplying.”
  206. Acts 6:1 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
  207. Acts 6:1 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
  208. Acts 6:1 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
  209. Acts 6:1 tn Or “neglected.”
  210. Acts 6:1 tn Grk “in the daily serving.”sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
  211. Acts 6:2 sn The twelve refers to the twelve apostles.
  212. Acts 6:2 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
  213. Acts 6:2 tn Or “the multitude.”
  214. Acts 6:2 tn Grk “to serve tables.”
  215. Acts 6:3 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
  216. Acts 6:3 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
  217. Acts 6:3 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
  218. Acts 6:3 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
  219. Acts 6:3 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
  220. Acts 6:5 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  221. Acts 6:5 tn The translation “so” has been used to indicate the logical sequence in English.
  222. Acts 6:5 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
  223. Acts 6:5 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
  224. Acts 6:5 tn Or “a proselyte.”
  225. Acts 6:6 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
  226. Acts 6:6 tn Or “laid.”
  227. Acts 6:7 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
  228. Acts 6:7 tn Grk “a great multitude.”sn A large group. Many Jews, even some religious leaders, were responding.
  229. Acts 6:8 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
  230. Acts 6:9 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
  231. Acts 6:9 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenēs) by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
  232. Acts 6:9 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  233. Acts 6:10 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
  234. Acts 6:10 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
  235. Acts 6:11 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
  236. Acts 6:11 tn Grk “heard him,” but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
  237. Acts 6:12 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  238. Acts 6:12 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
  239. Acts 6:12 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
  240. Acts 6:12 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
  241. Acts 6:13 sn This holy place is a reference to the temple.
  242. Acts 6:13 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
  243. Acts 6:14 tn Or “practices.”sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.
  244. Acts 6:15 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.
  245. Acts 6:15 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
  246. Acts 6:15 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
  247. Acts 6:15 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
New English Translation (NET)

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