Acts Chapter 4

The NA28 Greek text opens with “Λαλούντων δὲ αὐτῶν πρὸς τὸν λαὸν ἦλθον ἐπ’ αὐτοὺς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι” in verse 1, rendered as “While Peter and John were speaking to the people, the priests, the temple captain, and the Sadducees came upon them” to capture the sudden interruption with a participial clause for ongoing action, echoing the KJV’s dramatic tension but in fluid modern English; “temple captain” translates “στρατηγὸς τοῦ ἱεροῦ” precisely as the officer of the temple guard, a term from Hellenistic administration without modernization to retain institutional authenticity. Verse 2’s “διαπονούμενοι διὰ τὸ τοὺς λαὸν διδάσκειν αὐτοὺς καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τῶν νεκρῶν” becomes “greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead,” with “greatly annoyed” for “διαπονούμενοι” conveying intense frustration, and “in Jesus” for “ἐν τῷ Ἰησοῦ” indicating the sphere of proclamation; “resurrection from the dead” preserves “ἀνάστασιν τῶν νεκρῶν” as a theological cornerstone, rejecting Sadducean denial. Verses 3–4 shift to arrest and growth: “ἐπῆλθον αὐτοῖς” as “seized them,” and “πολλοὶ δὲ τῶν ἀκουσάντων ἐπίστευσαν καὶ ἐγένετο ὁ ἀριθμὸς τῶν ἀνδρῶν ὡς χιλιάδες πέντε” as “many… believed… about five thousand,” using “men” for “ἀνδρῶν” to reflect the Greek’s male-inclusive count in early church demographics while noting contextual broadening in VKJV principles. Pronouns are lowercase and specific: “them” and “they” for Peter and John (dual masculine “αὐτοῖς/αὐτούς”), “those who heard” gender-neutral from “τῶν ἀκουσάντων.” No deity pronouns here; textual variants minimal, though RP adds connective particles, but NA28’s concise flow supports the paragraph’s rhythmic escalation from teaching to opposition and fruitfulness.

Verse 5’s “Ἐγένετο δὲ ἐπ αὐριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν Ἱερουσαλήμ” translates to “The next day, the rulers, elders, and scribes assembled in Jerusalem,” grouping the Sanhedrin’s convocation with temporal “next day” for “ἐπ αὐριον” to heighten judicial suspense akin to KJV, while “assembled” conveys “συναχθῆναι” as passive gathering. Verse 6 lists names in braces in NA28 ({Ἅννας ὁ ἀρχιερεύς καὶ Καϊάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ}), retained for historical linkage to Jesus’ trial (John 18:13) despite variant omission, rendering “along with Annas… high-priestly family” for elite specificity. Verses 7–8 introduce interrogation: “ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς;” as “By what power or in what name have you done this?,” direct and probing; Peter’s response “πλήρης πνεύματος ἁγίου” as “filled with the Holy Spirit,” capitalizing “Holy Spirit” per divine rule, with address “Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι” as “Rulers of the people and elders.” Verses 9–10 pivot to defense: “εἰ ἡμεῖς ἐν εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς κρινόμεθα τῷ τοῦτον ὑγῆ παρασχεῖν” uses “good deed… disabled person… healed… healthy” for inclusive “εὐεργεσίᾳ… ἀσθενοῦς… ὑγῆ,” modernizing without loss; “by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised” capitalizes implicitly divine “Jesus Christ,” with “whom God raised” for “ὃν ὑμεῖς ἐσταυρώσατε… ὃν ὁ θεὸς ἤγειρεν,” prioritizing resurrection. Verse 11 quotes Ps 118:22 LXX “λἰθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγένετο εἰς κεφαλὴν γωνίας” as “the stone… cornerstone,” preserving metaphor. Verse 12’s “οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία… οὐδὲ δέδοται τὸ ὄνομα τὸ ἕτερον ὑπὸ τοῦ οὐρανοῦ ἐν ἀνθρώποις ἐν οἷς δεῖ σωθῆναι ἡμᾶς” renders “Salvation… no one else… among people… we must be saved,” with “people” gender-neutral for “ἀνθρώποις” and theological weight intact. Pronouns: “You” plural accusatory (“ὑμεῖς”), “we/us” for apostles, “Him/whom” capitalized for Jesus/God, “this man/this person” specific yet inclusive masculine (“τοῦτον”). Variants: NA28 braces names for later addition; RP adjusts tenses. This extended paragraph structures the trial as bold kerygma, faithful to NA28’s rhetorical crescendo.

Verse 13’s “θεωροῦντες τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάννου καὶ κατανοήσαντες ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον· ἐπεγίνωσκόν τε αὐτοὺς ὅτι μετὰ τοῦ Ἰησοῦ ἦσαν” renders “Observing the boldness… uneducated and ordinary people… amazed… had been with Jesus,” with “boldness” for “παρρησίαν” as fearless speech, “uneducated and ordinary” for “ἀγράμματοι… ἰδιῶται” contrasting lay status with rabbinic elite, and “these men” specific masculine (“αὐτοὺς”) for Peter/John. Verse 14’s “τὸν ἄνθρωπον… ἰαθέντα ἑστῶτα σὺν αὐτοῖς” as “the man who had been healed standing with them,” underscoring irrefutable evidence. Verses 15–18 detail deliberation: “ἀπέστειλαν αὐτοὺς ἔξω ἀπὸ τὸ συνέδριον” as “step outside the council,” then “τί ποιήσωμεν τούτοις τοῖς ἀνθρώποις” gender-neutral “these people” for “ἀνθρώποις”; “σημεῖον” as “notable sign,” Lukan term for kingdom validation; command “μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ” prohibits “in the name of Jesus,” capitalizing title. Verses 19–20’s defiance: “κρίνατε ὑμεῖς εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ ἀκούειν ὑμῶν μᾶλλον ἢ τοῦ θεοῦ” as “right before God… obey you rather than God,” direct dual “God” capitalized; “τὰ γεγονότα καὶ ἠκούσαμεν” as “what we have seen and heard.” Verses 21–22 conclude release: “ἀπειλησάμενοι” as “further threats,” “οὐχ εὑρίσκοντες… τι κολάσωσιν” no “basis for punishing”; “ἐδόξαζον τὸν θεόν” as “praising God,” capitalized; parenthetical “ἦν γὰρ τῷ ἀνδρὶ ᾧ γεγόνα τό σημεῖον τῆς ἰάσεως ἐτῶν πλειόνων τεσσαράκοντα” specifies age for evidential weight. Pronouns: “They/them” lowercase for council (“αὐτοῖς”), “we/us” for apostles, “God” direct divine, “all of whom” neutral crowd (“πάντες”). Variants: RP adds connectives; NA28’s terseness amplifies irony. This paragraph captures astonished concession and apostolic resolve, with translation honoring narrative’s chiastic awe-to-obedience arc.

Verse 23’s “ἀπαχθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους καὶ ἀπήγγειλαν ὅσα εἶπον πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι” renders “Once released, they went back to their own people and reported,” with “their own people” for “τοὺς ἰδίους” as intimate community (οἱ ἴδιοι), gender-neutral inclusive. The prayer in verses 24–30 begins “ὁμοθυμαδὸν ἦραν τὴν φωνὴν πρὸς τὸν θεόν” as “raised their voices together to God,” unified cry; “Δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς” as “Sovereign Lord, You made…,” capitalizing “You” divine, “Sovereign Lord” for “Δέσποτα” absolute authority. Verse 25 quotes Ps 2:1–2 LXX via “τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυὶδ τοῦ παιδός σου,” capitalizing “Holy Spirit,” “Your servant” for David (“παιδός σου”); “τὰ ἔθνη ἔθνη… ἐξηρέθισαν… οἱ λαοὶ μελετῶντες κενά… οἱ βασιλεῖς τῆς γῆς παρέστησαν καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸν κύριον καὶ ἐπὶ τὸν χριστὸν αὐτοῦ” as “nations rage… peoples plot… kings… rulers… against the Lord and against His Anointed One,” capitalizing “His/Lord/Anointed One” (Χριστὸν). Verses 27–28 apply historically: “συνήχθησαν ἐν τῇ πόλει ταύτῃ Ἡρῴδης τε καὶ Πόντιος Πιλᾶτος σὺν ἔθνεσιν καὶ λαοῖς Ἰσραήλ” against “τὸν ἅγιον παῖδά σου Ἰησοῦν, ὃν ἔχρισας,” as “Your holy servant Jesus, whom You anointed,” capitalizing “Your” and “Jesus”; “πάντα… προώρισας γενέσθαι” as “predestined,” sovereignty over crucifixion. Verses 29–30 petition: “ἔπιδε… δός τοῖς δούλοις σου… τὸν λόγον σου λαλεῖν μετὰ παρρησίας πάσης… ἐν τῷ ὀνόματι τοῦ ἁγίου παιδός σου Ἰησοῦ” capitalizes pronouns/titles for God/Jesus. Verse 31’s response “ἠδυνήθησαν δὲ οἱ ἐν τῷ τόπῳ ἐν ᾧ ἦσαν συνηγμένοι σεισθῆναι… ἐπλήσθησαν πάντες τοῦ πνεύματος τοῦ ἁγίου” as “the place… was shaken… filled with the Holy Spirit… word of God boldly,” theophanic quake echoing Sinai, capitalizing “Holy Spirit/God.” Pronouns: “You/Your/His” capitalized divine throughout prayer, “they/them” lowercase for community/council. Variants: NA28 prefers LXX Ps 2 alignment; RP minor particles. This prayer paragraph weaves creation, scripture, history, and mission, with translation preserving liturgical intensity and Trinitarian echoes.

Verse 32’s “Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία” portrays ideal unity as “united in heart and mind,” beyond mere agreement for holistic koinonia; “οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἐδίδου ἰδίαν, ἀλλὰ ἦν αὐτοῖς πάντα κοινά” as “No one claimed… shared everything,” voluntary not compulsory, “their” neutral for believers. Verse 33’s “δυνάμει μεγάλῃ” with “the apostles gave their testimony to the resurrection of the Lord Jesus” capitalizes “Lord Jesus”; “χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς” as “God’s grace… at work among them all,” capitalizing “God’s.” Verses 34–35 describe equity: “οὐδὲ μέν εἷς ἐνδείων ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκῶν ὑπάρχοντες ἐπώλουν τὰ κτῶμενα καὶ ἤνεγκον τὰς τιμὰς τῶν πιπρασκομένων” as “no needy people… sold… brought… distributed to anyone,” gender-neutral “people/anyone” from plurals, emphasizing apostolic oversight “at the apostles’ feet.” Verses 36–37 introduce Barnabas: “Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρναβᾶς ἀπὸ τῶν ἀποστόλων… υἱὸς παρακλήσεως” as “Joseph… Barnabas (which means ‘son of encouragement’),” glossing “παρακλήσεως” as consolation/encouragement per context (Acts 11:23), Levite from Cyprus for ethnic detail. Pronouns: “They/them/their” lowercase neutral for community (“αὐτοῖς/αὐτῶν”), no divine here beyond “God’s/Lord Jesus.” Variants: NA28 smooths possessives; RP adds “δὲ.” This concluding paragraph exemplifies post-prayer vitality, with translation highlighting communal ethos without idealization, faithful to NA28’s snapshot of early church fellowship.