Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6 ). See the note on the phrase “Jewish leaders” in v. 7 .


Grk “Then these.”


The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.


Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.


Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.


Or “delivered him over.”


Or “carrying the cross by himself.” sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross . In all probability this was only the crossbeam, called in Latin the patibulum , since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21 , the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.


Grk “in Hebrew.”


Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.


Grk “and with him two others.”


Or “an inscription.” sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.


Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done. sn John says simply that the notice was fastened to the cross . Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa , the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa , which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews , although he was a king rejected by his own people (cf. 1:11 ). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.


Grk “Now it was written.”


Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7 . map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “this inscription.”


Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων ( Joi arcierei" twn Ioudaiwn ) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς . It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων ( Jo basileu" twn Ioudaiwn ). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”


Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment ( χιτών , citwn ) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘ chiton .’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.


Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.


Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.


Grk “to see whose it will be.”


The words “This took place” are not in the Greek text but are implied.


Grk “cast lots.” See the note on “throw dice” earlier in the verse. sn A quotation from Ps 22:18 .


Grk “from that very hour.”


Or “that already.”


Or “finished,” “accomplished”; Grk “fulfilled.”


Or “and brought it.”


Grk “Then when.” Here οὖν ( oun ) has not been translated for stylistic reasons.


Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1 .


Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”


Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7 .


Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.


Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.


Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.


Grk “broke the legs of the first and of the other who had been crucified with him.”


The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.


Grk “and that one.”


Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42 ). See also the note on the phrase “Jewish leaders” in v. 7 .


Grk “And Pilate.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Grk “took away his body.”


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.


On this term see BDAG 140-41 s.v. ἄρωμα . The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.


The Fourth Gospel uses ὀθονίοις ( oqonioi" ) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών ( sindwn ), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.


Grk “cloth as is the custom of the Jews to prepare for burial.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Or “an orchard.”


Or “orchard.”


Grk “been placed.”


Grk “from the tomb.”


Grk “So she ran and came.”


Grk “went out and were coming to the tomb.”


Grk “and came first to the tomb.”


Grk “And he saw.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Or “yet know.”


The conjunction καί ( kai , “and”) has not been translated here.


Grk “She said to them.”


The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


Grk “that one” (referring to Mary Magdalene).


Grk “That one.”


Grk “in Hebrew.”


Grk “Jesus said to her.”


The words “she told them” are repeated from the first part of the same verse to improve clarity.


Grk “the things.”


Grk “he”; the referent (Jesus) is specified in the translation for clarity.


The first part of Mary’s statement, introduced by ὅτι ( Joti ), is direct discourse ( ἑώρακα τὸν κύριον , Jewraka ton kurion ), while the second clause switches to indirect discourse ( καὶ ταῦτα εἶπεν αὐτῇ , kai tauta eipen auth ). This has the effect of heightening the emphasis on the first part of the statement.


Although the words “had gathered together” are omitted in some of the earliest and best mss , they are nevertheless implied, and have thus been included in the translation.


Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader. sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.


Grk “where they were.”


Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι ( Ioudaioi ) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.


Grk “said to them.”


Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.


Grk “but he said to them.”


Or “marks.”


The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω ( pisteusw ) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28 ).


Grk “were inside”; the word “together” is implied.


Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader. sn See the note on the phrase locked the doors in 20:19 .


Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω ( ferw ) here is given in BDAG 1052 s.v. 4 .


Grk “see.” The Greek verb ἴδε ( ide ) is often used like its cognate ἰδού ( idou ) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b. ε ]).


Or “reach out” or “put.”


The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.


Grk “and do not be unbelieving, but believing.”


Grk “answered and said to him.”


Grk “are those.”


Some translations treat πιστεύσαντες ( pisteusante" ) as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8 ).


Or “did.”


puts the pronoun in brackets, indicating doubts as to its authenticity.


Grk “are not written.”


Grk “these things.”


Grk “are written.”


puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).


Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). sn See the note on Christ in 1:20 .


The time reference indicated by μετὰ ταῦτα ( meta tauta ) is indefinite, in comparison with the specific “after eight days” ( μεθ᾿ ἡμέρας ὀκτώ , meq ’ Jhmera" oktw ) between the two postresurrection appearances of Jesus in 20:26 .


Grk “how he revealed himself.”


Grk “and Thomas.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.


Grk “and Nathanael.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.


For location see Map1-C3 ; Map2-D2 ; Map3-C5 .


Grk “and the sons.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.


Grk “they said to him.”


The word προσφάγιον ( prosfagion ) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον ( oyon ), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.


Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).


Grk “They answered him.”


The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.


The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.


Grk “the disciple, that one whom.”


Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός ( gumnos , usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett ( St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion ( John [AB], 2:1072) seems much more probable here: The Greek verb used ( διαζώννυμι , diazwnnumi ) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment , and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for ), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it. sn This is a parenthetical note by the author.


Grk “threw himself.”


Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς ( phcu" ) was about 18 inches or .462 meters, so two hundred πηχῶν ( phcwn ) would be about 100 yards (92.4 meters).


The words “on the beach” are not in the Greek text but are implied.


Grk “placed,” “laid.”


Grk “said to them.”


The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.


Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.


( א * only has “Simon” without mention of his father) B C* D L W lat co.


To whom (or what) does “these” ( τούτων , toutwn ) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3 , “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed ( John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12 ). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12 , seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37 , “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33 ; Mark 14:29 ). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.


Grk “He said to him.”


Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω ( agapaw and filew )? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33 ). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man ( 3:16, 16:27 ); of the Father’s love for the Son ( 3:35, 5:20 ); of Jesus’ love for men ( 11:5, 11:3 ); of the love of men for men ( 13:34, 15:19 ); and of the love of men for Jesus ( 8:42, 16:27 ). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω . If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.


Grk “He”; the referent (Jesus) has been specified in the translation for clarity.


Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.


Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.


Or “was sad.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “said to.”


Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.


includes the words in brackets, indicating some doubts as to their authenticity. Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “Jesus said to him.”


Grk “Truly, truly, I say to you.”


Or “you girded yourself.”


Grk “others will gird you.”


Grk “he”; the referent (Peter) has been specified in the translation for clarity.


Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.


The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.


The words “This was the disciple” are not in the Greek text, but are supplied for clarity.


Grk “his”; the referent (Jesus) has been specified in the translation for clarity.


Grk “and said.”


Grk “saw this one.”


Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.


The word “back” is supplied to clarify the meaning.


Grk “went out.”


Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17 ). Here, as R. E. Brown notes ( John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).


Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.


Grk “the world itself.”


Or “produced,” Grk “made.”


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).


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


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


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 .


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”).


Or “through.”


Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.


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.


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.


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).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).


Grk “the,” with the article used as a possessive pronoun ( ExSyn 215).


Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).


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.


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.


The pronoun is plural in Greek.


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.


Grk “It is not for you to know.”


Or “to the ends.”


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.


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.


Grk “behold.”


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.


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


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


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.


The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).


The words “were there” are not in the Greek text, but are implied.


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.


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


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 .


Grk “foretold by the mouth of.”


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.”


The referent of “this man” (Judas) was specified in the translation for clarity.


Traditionally, “with the reward of his wickedness.”


Traditionally, “falling headlong.”


Or “all his bowels.”


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.


Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.


Or “uninhabited” or “empty.”


Or “Let another take his office.” sn A quotation from Ps 109:8 .


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.


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 .”


Here the pronoun “he” refers to Jesus.


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.


Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.


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.


Grk “to take the place.”


Or “of this ministry.”


Or “the task of this service and apostleship which Judas ceased to perform.”


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.


Grk “and the lot fell on Matthias.”


Or “he was counted as one of the apostles along with the eleven.”


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.


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.


Or “a noise.”


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 ).


Or “from the sky.” The Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven” depending on the context.


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.


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 Greek term is γλώσσαις ( glwssai" ), the same word used for the tongues of fire. sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”


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.).


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.


Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “this noise.”


Or “was bewildered.”


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).


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 ).


Grk “we hear them, each one of us.”


Grk “in our own language in which we were born.”


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.


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).


For location see JP4-A1 .


Or “God’s mighty works.” Here the genitive τοῦ θεοῦ ( tou qeou ) has been translated as a subjective genitive.


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.


Grk “They are full of new wine!” sn New wine refers to a new, sweet wine in the process of fermentation.


Grk “standing up.” The participle σταθείς ( staqei" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.


Grk “These men are not drunk, as you suppose.”


Grk “only the third hour.”


Grk “on all flesh.”


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.


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.


Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.


Or “and wonderful.”


Grk “And it will be that.”


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.


Or “miraculous deeds.”


Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.


Or “you killed.”


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.


Grk “Whom God raised up.”


Or “having freed.”


Or “for him to be held by it” (in either case, “it” refers to death’s power).


Or “always before me.”


Grk “my flesh.”


Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.


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.”


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.”


Or “about our noted ancestor,” “about the patriarch.”


The participles ὑπάρχων ( Juparcwn ) and εἰδώς ( eidw" ) are translated as causal adverbial participles.


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.”


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).


Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” 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.


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 .


Grk “flesh.” See vv. 26 b-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.”


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.”


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


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.


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.


Here the genitive τοῦ πνεύματος ( tou pneumato" ) is a genitive of apposition; the promise consists of the Holy Spirit.


Or “know for certain.” This term is in an emphatic position in the clause.


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.


Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:31 .


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.


Grk “they were pierced to the heart” (an idiom for acute emotional distress).


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.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.


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.


Here the genitive τοῦ ἁγίου πνεύματος ( tou Jagiou pneumato" ) is a genitive of apposition; the gift consists of the Holy Spirit.


Or “warned.”


Or “crooked” (in a moral or ethical sense). See Luke 3:5 .


Or “who acknowledged the truth of.”


Grk “word.”


Grk “souls” (here an idiom for the whole person).


Or “were won over.”


Grk “prayers.” This word was translated as a collective singular in keeping with English style.


Or “Fear.”


Grk “on every soul” (here “soul” is an idiom for the whole person).


In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.


Grk “had.”


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.


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 .


Grk “distributing them” ( αὐτά , auta ). The referent (the proceeds of the sales) has been specified in the translation for clarity.


BDAG 437 s.v. ἡμέρα 2.c has “ every day ” for this phrase.


Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.


Here κατά ( kata ) is used as a distributive (BDAG 512 s.v. B.1.d).


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.


Or “the favor.”


Grk “hour.”


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


Or “crippled.”


Grk “from his mother’s womb.”


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 .


Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly. 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.


Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly. sn See the note on the phrase the temple courts in the previous verse.


Grk “alms.” See the note on the word “money” in the previous verse.


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.


Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.


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.”


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


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.


Here καί ( kai ) has been translated as “Then” to reflect the sequence of events.


Grk “he”; the referent (Peter) has been specified in the translation for clarity.


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.


Grk “his”; the referent (the man) has been specified in the translation for clarity.


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.


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.


Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.


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.


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.


Grk “he”; the referent (the man) has been specified in the translation for clarity.


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.


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).


Grk “or why.”


Grk “him”; the referent (the man) has been specified in the translation for clarity.


has the words in brackets, indicating doubts as to their authenticity.


Or “ancestors”; Grk “fathers.” 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.


Or “denied,” “disowned.”


This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).


Or “You put to death.”


Or “Founder,” “founding Leader.”


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


Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.


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.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 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.


Or “in full view.”


Grk “by the mouth of” (an idiom).


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 .


Or “relief.” 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.


Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” 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 .


Or “designated in advance.”


Grk “whom,” continuing the sentence from v. 20 .


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.” sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.


Or “spoke.”


Or “from all ages past.” sn From times long ago. Once again, God’s plan is emphasized.


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.


Grk “every soul” (here “soul” is an idiom for the whole person).


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


Or “proclaimed.” 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.


Or “forefathers”; Grk “fathers.”


Or “in your offspring”; Grk “in your seed.” 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.


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.


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”).


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.


Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.


Or “captain.”


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.


Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).


Or “greatly annoyed,” “provoked.”


Or “proclaiming.”


Grk “And” Here καί ( kai ) has been translated as “so” to indicate the logical sequence of events.


Or “they arrested”; Grk “they laid hands on.”


Or “prison,” “custody.”


Or “had heard.”


Or “word.”


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.


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.


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. sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.


Or “law assembled,” “law met together.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


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 .


Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.


Grk “Spirit, said to them.”


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.


This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.


Or “questioned.” The Greek term ἀνακρίνω ( anakrinw ) points to an examination similar to a legal one.


Or “for an act of kindness.”


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


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.


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 .


Here ἀνθρώποις ( anqrwpoi" ) has been translated as a generic noun (“people”).


Or “courage.”


Or “and found out.”


For the translation of ἰδιῶται ( idiwtai ) as “ordinary men” see L&N 27.26.


Or “nothing to say in opposition.”


Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).


Or “evident.”


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 .


Or “has been done by them.”


Or “speak no longer.”


Or “commanded.”


Grk “answered and said to them.”


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).


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.


Or “glorifying.”


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 .


Or “had been done.”


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 .


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.


Or “Lord of all.” 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.


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.


Grk “by the mouth of” (an idiom).


Or “ancestor”; Grk “father.”


Or “Gentiles.”


Or “futile”; traditionally, “vain.”


Traditionally, “The kings of the earth took their stand.”


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 .


Grk “hand,” here a metaphor for God’s strength or power or authority.


Or “purpose,” “will.”


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.


Or “Lord, take notice of.”


Grk “slaves.” See the note on the word “servants” in 2:18 .


Grk “word.”


Or “with all boldness.”


The miraculous nature of these signs is implied in the context.


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.


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.


Or “speak God’s message.”


Or “with boldness.”


Grk “soul.”


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.


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.


Or “were witnessing.”


Or “poor.”


Grk “houses, selling them were bringing.” The participle πωλοῦντες ( pwlounte" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


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.


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.


Or “a farm.”


Normally a reference to actual coins (“currency”). See L&N 6.68.


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.


The participle ἐνέγκας ( enenka" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


Grk “Remaining to you.”


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?”).


Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.


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.


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.


Or “fear came on,” “fear seized”; Grk “fear happened to.”


Or “arose.”


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”).


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.


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.


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.


Grk “so much,” “as much as this.”


Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.


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.


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.


The miraculous nature of these signs is implied in the context.


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.


Or “With one mind.”


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.


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.


Or “the people thought very highly of them.”


Or “More and more believers were added to the Lord.”


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.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


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.


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.


Or “they arrested.”


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.


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.


Greek φυλακῆς ( fulakh" ), a different word from the one in v. 18 ( τήρησις , thrhsi" , “jail”).


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. 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.


Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.


Or “speak.”


Grk “the temple.” See the note on the same phrase in the preceding verse.


The imperfect verb ἐδίδασκον ( edidaskon ) has been translated as an ingressive imperfect.


Or “the council” (the highest legal, legislative, and judicial body among the Jews).


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.


Grk “sons of Israel.”


Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.


The words “before them” are not in the Greek text but are implied.


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).


The words “for them” are not in the Greek text but are implied.


Grk “reported, saying.” The participle λέγοντες ( legontes ) is redundant in English and has not been translated.


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.


Or “captain.”


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.


Grk “heard these words.”


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.


The optative verb here expresses confused uncertainty.


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 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 .


Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.


Or “without violence.” It is clear, as well, that the apostles did not resist arrest.


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.


Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).


Or “interrogated,” “asked.”


includes the particle in brackets, indicating some doubt as to its authenticity.


Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).


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.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “apostles answered and said.”


Here ἀνθρώποις ( anqrwpoi" ) has been translated as a generic noun (“people”).


Or “ancestors”; Grk “fathers.”


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.


Grk “This one God exalted” (emphatic).


Or “Founder” (of a movement).


Or “to give repentance and forgiveness of sins to Israel.”


Or “things.” They are preaching these things even to the hostile leadership.


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.


Grk “said to them”; the referent (the council) has been specified in the translation for clarity.


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.


Or “men, be careful.”


Grk “For before these days.”


Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.


Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.


Or “registration.”


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 .


Here ἀνθρώπων ( anqrwpwn ) has been translated as a generic noun (“people”).


Or “it will be put to an end.”


This is expressed in a first class condition, in contrast to the condition in v. 38 b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.


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.


) places it at the end of v. 39 .


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.


Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.


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


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 .


Grk “these.” The translation uses “those” for stylistic reasons.


Grk “were multiplying.”


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.


Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.


Or “neglected.”


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.


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.


Or “the multitude.”


Grk “to serve tables.”


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).


Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).


The translation “ put in charge ” is given by BDAG 492 s.v. καθίστημι 2.


Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.


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.


The translation “so” has been used to indicate the logical sequence in English.


“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.


Or “a proselyte.”


For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


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 ).


Or “laid.”


Grk “kept on spreading”; the verb has been translated as a progressive imperfect.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “a great multitude.” sn A large group. Many Jews, even some religious leaders, were responding.


The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.


Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης ( legomenh" ) by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος ).


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.


Grk “and.” The context, however, indicates that the conjunction carries an adversative force.


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 .


Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”


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.


Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5 .


Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.


Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.


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.


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.


Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).


Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.


Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).


Grk “said.”


Or “ancestor”; Grk “father.”


Grk “he”; the referent (God) has been specified in the translation for clarity.


The translation “made him move” for the verb μετοικίζω ( metoikizw ) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43 , where it reappears.


Grk “And he.” 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.


Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.


Grk “a step of a foot” (cf. Deut 2:5 ).


Grk “he”; the referent (Abraham) has been specified in the translation for clarity.


Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.


Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.


BDAG 568 s.v. κρίνω 5.b. α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish … Ac 7:7 ( Gen 15:14 ).”


The words “of there” are not in the Greek text, but are implied. sn A quotation from Gen 15:14 .


Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω ).


Grk “him”; the referent (Abraham) has been specified in the translation for clarity.


Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12 .


The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.


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.


The meaning “ sell ” for the middle voice of ἀποδίδωμι ( apodidwmi ) is given by BDAG 110 s.v. 5 .a. See Gen 37:12-36 , esp. v. 28 .


Though the Greek term here is καί ( kai ), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.


Or “appointed.” See Gen 41:41-43 .


Grk “came upon all Egypt.”


Grk “and,” but logically causal.


Or “forefathers”; Grk “fathers.”


Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά ( sitia kai pota ) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).


The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.


BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19 ).


The words “a message” are not in the Greek text, but are implied.


Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).


Grk “souls” (here an idiom for the whole person).


“and they.”


Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.


Grk “the people increased and multiplied.”


Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).


Grk “arose,” but in this context it clearly refers to a king assuming power.


According to L&N 88.147 it is also possible to translate κατασοφισάμενος ( katasofisameno" ) as “took advantage by clever words” or “persuaded by sweet talk.”


Or “race.”


Or “expose” (BDAG 303 s.v. ἔκθετος ).


Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).


Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2 ).


Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).


Or “exposed” (see v. 19 ).


Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω , “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account ( Exod 2:3-10 ) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.


Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).


Or “instructed.”


Or “was able” (BDAG 264 s.v. δυνατός 1.b. α ).


Grk “heart.”


Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.


Grk “the sons of Israel.”


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.


“Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.


Grk “he”; the referent (Moses) has been specified in the translation for clarity.


Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι ).


Grk “his brothers.”


Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.


Grk “by his hand,” where the hand is a metaphor for the entire person.


Grk “saw them”; the context makes clear that two individuals were involved (v. 27 ).


Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω ).


Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).


Grk “him”; the referent (Moses) has been specified in the translation for clarity.


Or “appointed.”


The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?” sn A quotation from Exod 2:14 . Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.


Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος ( logos ) refers to the remark made by the Israelite, this translation has followed the first option.


Or “resident alien.” Traditionally πάροικος ( paroiko" ) has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.


Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί ( kai ) has not been translated here.


Or “wilderness.”


Or “ancestors”; Grk “fathers.”


Grk “and Isaac,” 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.


Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).


Or “mistreatment.”


Or “to set them free.”


Grk “And now.” 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.


Or “liberator.” The meaning “liberator” for λυτρωτήν ( lutrwthn ) is given in L&N 37.129: “a person who liberates or releases others.”


Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one ( John 1:14-18 ; Gal 3:19 ; Deut 33:2 LXX).


Here the context indicates the miraculous nature of the signs mentioned. sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts ( 2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12 ).


Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.


Grk “and at,” 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.


Or “desert.”


Grk “to the sons of Israel.”


This term, ἐκκλησία ( ekklhsia ), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.


Or “forefathers”; Grk “fathers.”


Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.


Or “messages.” This is an allusion to the law given to Moses.


א B 36 453 al co . The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” ( TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39 , suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.


Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.


Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.


Grk “And.” 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.


Grk “In those days.”


Or “a bull calf” (see Exod 32:4-6 ). The term μοσχοποιέω ( moscopoiew ) occurs only in Christian writings according to BDAG 660 s.v.


Grk “and brought,” 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.


The imperfect verb εὐφραίνοντο ( eufrainonto ) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.


Or “in what they had done.”


Or “stars.” sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5 . See Ps 106:36-43 .


The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).