Acts 3–6

Footnotes

1. 1 Grk “hour.”
2. 2 Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
3. 3 Grk “at the ninth hour.” This is calculated from sunrise (Josephus, 14.4.3 [14.65]; Dan 9:21).
4. 4 Or “crippled.”
5. 5 Grk “from his mother’s womb.”
6. 6 ἡμέρα 2.c has “every day” for this phrase.
7. 7 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; Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
8. 8 Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly. Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
9. 9 Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly. See the note on the phrase the temple courts in the previous verse.
10. 10 Grk “alms.” See the note on the word “money” in the previous verse.
11. 11 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.
12. 12 Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
13. 13 Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai chrusion) as an idiom that is a generic expression for currency, thus “money.”
14. 14 In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
15. 15 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
16. 16 The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few (א B D sa), but are included in A C E Ψ 095 33 1739 𝔐 lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, ēgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.
17. 17 Here καί (kai) has been translated as “Then” to reflect the sequence of events.
18. 18 Grk “he”; the referent (Peter) has been specified in the translation for clarity.
19. 19 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.
20. 20 Grk “his”; the referent (the man) has been specified in the translation for clarity.
21. 21 At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
22. 22 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.
23. 23 Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomenos) has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
24. 24 Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
25. 25 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.
26. 26 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.
27. 27 Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
28. 28 Grk “he”; the referent (the man) has been specified in the translation for clarity.
29. 29 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.
30. 30 Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, 15.11.3–5 [15.391–420], 20.9.7 [20.221]) and was a place of commerce and conversation.
31. 31 Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες Ἰσραηλῖται (andres Israēlitai) used in the plural would normally mean “men, gentlemen” ( ἀνήρ 1.a).
32. 32 Grk “or why.”
33. 33 Grk “him”; the referent (the man) has been specified in the translation for clarity.
34. 34 The repetition of ὁ θεός (ho theos, “God”) before the names of Isaac and Jacob is found in 𝔓74 א C (A D without article) 36 104 1175 lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 𝔐 . The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the ; the longer reading is thus most likely not authentic. has the words in brackets, indicating doubts as to their authenticity.
35. 35 Or “ancestors”; Grk “fathers.” The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15–16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
36. 36 Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
37. 37 His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14–15.
38. 38 Or “denied,” “disowned.”
39. 39 This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
40. 40 Or “denied,” “disowned.”
41. 41 Or “You put to death.”
42. 42 Or “Founder,” “founding Leader.”
43. 43 Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
44. 44 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. We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3–4).
45. 45 Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
46. 46 Here is another example of appeal to the person by mentioning the name. See the note on the word name in .
47. 47 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.
48. 48 Grk “him”; the referent (Jesus) has been specified in the translation for clarity. The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11–19). Christology and grace are emphasized here.
49. 49 Or “in full view.”
50. 50 The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
51. 51 God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
52. 52 Grk “by the mouth of” (an idiom).
53. 53 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
54. 54 Or “relief.” Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
55. 55 The words “so that … Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (, ).
56. 56 Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” 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.
57. 57 Or “designated in advance.”
58. 58 Grk “whom,” continuing the sentence from v. 20.
59. 59 The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
60. 60 Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.” The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
61. 61 Or “spoke.”
62. 62 Or “from all ages past.” From times long ago. Once again, God’s plan is emphasized.
63. 63 Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; see L&N 36.14) 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.
64. 64 A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
65. 65 Grk “every soul” (here “soul” is an idiom for the whole person).
66. 66 Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exolethreuō) is translated “destroy and remove” by L&N 20.35.
67. 67 A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
68. 68 Or “proclaimed.” All the prophets … have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
69. 69 Or “forefathers”; Grk “fathers.”
70. 70 Or “in your offspring”; Grk “in your seed.” 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.
71. 71 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 (ethnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
72. 72 A quotation from Gen 22:18.
73. 73 Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anastēsas) has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., , ) render this participle as temporal (“when God raised up his servant”).
74. 74 The picture of turning is again seen as the appropriate response to the message. See v. above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
75. 75 For the translation of plural πονηρία (ponēria) as “iniquities,” see G. Harder, 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
76. 1 Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
77. 2 Or “captain.”
78. 3 Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91. The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
79. 4 The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, 2.8.2 [2.119], 2.8.14 [2.164–166]; 13.5.9 [13.171–173], 13.10.6 [13.293–298], 18.1.2 [18.11], 18.1.4 [18.16–17], 20.9.1 [20.199]; 2 [10–11]). See also Matt 3:7; 16:1–12; 22:23–34; Mark 12:18–27; Luke 20:27–38; Acts 5:17; 23:6–8.
80. 5 Or “approached.” This verb often denotes a sudden appearing ( ἐφίστημι 1).
81. 6 Or “greatly annoyed,” “provoked.”
82. 7 Or “proclaiming.”
83. 8 Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
84. 9 Or “they arrested”; Grk “they laid hands on.”
85. 10 Or “prison,” “custody.”
86. 11 Or “had heard.”
87. 12 Or “word.”
88. 13 In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anēr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
89. 14 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.
90. 15 Or “and scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader. Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
91. 16 Or “law assembled,” “law met together.”
92. 17 For location see ; ; ; ; ; ; ; ; .
93. 18 The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).
94. 19 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.
95. 20 Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
96. 21 By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1–8). Who speaks for God about the ancient faith?
97. 22 Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11–12 (1 Pet 3:15).
98. 23 Grk “Spirit, said to them.”
99. 24 The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ Ἰσραήλ (tou Israēl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 𝔐 it), while most of the better witnesses, chiefly Alexandrian (𝔓74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
100. 25 This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
101. 26 Or “questioned.” The Greek term ἀνακρίνω (anakrinō) points to an examination similar to a legal one.
102. 27 Or “for an act of kindness.”
103. 28 Or “delivered” (σέσωται [sesōtai], from σώζω [sōzō]). See 4:12.
104. 29 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
105. 30 Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
106. 31 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.
107. 32 A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
108. 33 Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
109. 34 Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
110. 35 Or “courage.”
111. 36 Or “and found out.”
112. 37 Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
113. 38 For the translation of ἰδιῶται (idiōtai) as “ordinary men” see L&N 27.26.
114. 39 Or “nothing to say in opposition.”
115. 40 Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
116. 41 Or “evident.”
117. 42 Here σημεῖον (sēmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11–16.
118. 43 Or “has been done by them.”
119. 44 Or “speak no longer.”
120. 45 Or “commanded.”
121. 46 In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
122. 47 Grk “answered and said to them.”
123. 48 Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; see L&N 36.14).
124. 49 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.
125. 50 Or “glorifying.”
126. 51 Here σημεῖον (sēmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. .
127. 52 Or “had been done.”
128. 53 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.
129. 54 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.
130. 55 With one mind. Compare Acts 1:14.
131. 56 Or “Lord of all.” The use of the title Master of all (δεσπότης, despotēs) emphasizes that there is a sovereign God who is directing what is taking place.
132. 57 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.
133. 58 Grk “by the mouth of” (an idiom).
134. 59 Or “ancestor”; Grk “father.”
135. 60 Or “Gentiles.”
136. 61 The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
137. 62 Or “futile”; traditionally, “vain.”
138. 63 Traditionally, “The kings of the earth took their stand.”
139. 64 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
140. 65 A quotation from Ps 2:1–2.
141. 66 The application of Ps 2:1–2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
142. 67 A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
143. 68 Grk “hand,” here a metaphor for God’s strength or power or authority.
144. 69 Or “purpose,” “will.”
145. 70 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.
146. 71 Or “Lord, take notice of.”
147. 72 Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
148. 73 Grk “slaves.” See the note on the word “servants” in .
149. 74 Grk “word.”
150. 75 Or “with all boldness.”
151. 76 The miraculous nature of these signs is implied in the context.
152. 77 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.
153. 78 The place where they were assembled … was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
154. 79 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.
155. 80 Or “speak God’s message.”
156. 81 Or “with boldness.”
157. 82 Grk “soul.”
158. 83 Grk “but all things were to them in common.” Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
159. 84 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.
160. 85 Or “were witnessing.”
161. 86 Or “poor.”
162. 87 Grk “houses, selling them were bringing.” The participle πωλοῦντες (pōlountes) has been translated as a finite verb due to requirements of contemporary English style.
163. 88 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.
164. 89 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.
165. 90 This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1–11.
166. 91 Grk “selling a field that belonged to him, brought” The participle πωλήσας (pōlēsas) has been translated as a finite verb due to requirements of contemporary English style.
167. 92 Or “a farm.”
168. 93 Normally a reference to actual coins (“currency”). See L&N 6.68.
169. 1 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.
170. 2 The participle ἐνέγκας (enenkas) has been translated as a finite verb due to requirements of contemporary English style.
171. 3 This is a good example of the Greek verb fill (πληρόω, plēroō) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
172. 4 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.
173. 5 Grk “Remaining to you.”
174. 6 The negative interrogative particle οὐχί (ouchi) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
175. 7 Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
176. 8 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.
177. 9 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.
178. 10 Or “fear came on,” “fear seized”; Grk “fear happened to.”
179. 11 Or “arose.”
180. 12 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”).
181. 13 Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
182. 14 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.
183. 15 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.
184. 16 The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosthe) is plural and thus refers to both Ananias and Sapphira.
185. 17 Grk “so much,” “as much as this.”
186. 18 Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
187. 19 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.