Acts 4

agitated
The English word “agitated” translates the Greek term διαπονέομαι (diaponeomai), which refers to a burdened feeling arising “as the result of someone’s provocative activity” (see BDAG on διαπονέομαι). Some translations render this as “disturbed,” but that gloss has been reserved for the term ταράσσω (tarassō; cf. Gal 1:7; Acts 15:24; 17:13). The point in this context is that Jewish leadership felt provoked and annoyed because Peter and John were teaching the people in Jesus’ name about the resurrection of the dead. Such activity would be agitating because it undermines the reputation and rule of these Jewish leaders. This is because the Sadducees deny the resurrection from the dead (Mark 12:18), and the leadership as a whole are the “builders” who have rejected the “Cornerstone,” Jesus Christ (Acts 4:8–12). One can understand why the Jewish leadership would be “greatly agitated” at the message of these Christ followers.

in their midst
The phrase “in their midst” translates the phrase ἐν τῷ μέσῳ (en tō mesō). This pictures all the most prominent religious leaders of the Jews surrounding Peter to interrogate him, which made for a threatening and unnerving situation. Though he was placed in the midst of threatening accusers, because of the power of the Holy Spirit, Peter was not intimidated but demonstrated great boldness.

good deed
The word used here is εὐεργεσία (euergesia), which carries the meaning of a benevolent act done for someone. The translation “good deed” brings this idea out clearly in English. Peter is pointing out the irony that they are being examined as though they were evildoers because they had done a good deed.

ordinary
“Ordinary” distinguishes the underlying Greek word ἰδιώτης (idiōtēs) from a similar word translated “untrained” (ἀγράμματος; agrammatos). Moreover, ἰδιώτης (idiōtēs) is a term that communicates a positive sense, meaning that it asserts what a person is, as opposed to what he or she is not (“ordinary” versus “unskilled” in this case). Peter and John were common laypeople—not specialists or experts in any particular field (see BDAG on ἰδιώτης). This fact made their bold confidence before the religious leaders all the more impressive. Seeing that the apostles were ordinary, and that they had been with Jesus, should lead to the conclusion that the apostles’ confidence and expertise did not come through human education but divine discipleship. Their authoritative words were from God Himself, which fact was confirmed by the accompanying miracle of healing the lame beggar (v. 14).

Sanhedrin
The word “Sanhedrin” here represents the term συνέδριον (synedrion), which most English translations render as “council” or “court.” While these translations accurately describe what the Sanhedrin was, the term was more specific in the Jewish mind. It referred not just to any court, but the supreme court of the Jews in Jerusalem, before which the most serious cases would be decided. The matter was immediately taken to this highest court because the indisputable miracle of healing was of great consequence to the Jewish leaders since it authenticated a message antagonistic to their own prominence and authority.

hear
“Hear” is a more straightforward translation of ἀκούω (akouō) than something like “give heed,” and it also brings out a wordplay in the next verse. Peter and John will not “hear” the religious leaders because they cannot stop talking about what they “have heard” (ἠκούσαμεν; ēkousamen) from God.

were released
The verb “were released” provides a simple, straightforward rendering of the aorist participle ἀπολυθέντες (apolythentes). This communicates the sense of the aorist tense, which often indicates simple action in the past.

with one accord
One of the goals of this translation is to provide a consistent English rendering when the same word or phrase is used in Greek whenever possible. Such is the case here, where the word ὁμοθυμαδόν (homothymadon) is translated consistently as “one accord” in all eleven of its occurrences (1:14; 2:46; here; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12; 19:29; Rom 15:6). In Acts, this word most often demonstrates the unity brought about by the Holy Spirit among believers.

Master
The common New Testament word for “Lord” (κύριος; kyrios) is a very familiar reference to God, but here, a different Greek word is used—δεσπότης (despotēs). It appears six times in reference to God (here; Luke 2:29; 2 Tim 2:21; 2 Pet 2:1; Jude 4; Rev 6:10) and is translated as “Master” to show the distinction from (κύριος; kyrios). Its specific nuance is to portray someone as the master or ruler of a particular realm (usually a house). Here, God is worshipped as the Master over all of creation.

MADE THE HEAVEN AND THE EARTH…
This phrase is formatted in caps so that readers can more easily recognize them as reflecting words found in the Old Testament, specifically reflecting Exodus 20:11, Nehemiah 9:6, and Psalm 146:6. For God’s people, the best response to threats is to recognize confidently that God is fully sovereign over all creation and rules all things according to His perfect goodness and power.

servant
It is well-known that this tranlation regularly renders the word δοῦλος (doulos) as “slave.” Here, however, a different Greek word is used—παῖς (pais; “child” or “servant”). Not many in the Old Testament are honored to be called God’s “servant.” The title is most often used for individuals used in a very special way in God’s redemptive plan (e.g., Abraham, Moses, David, and the Messiah). David, as a precursor to Christ, often suffered at the hands of those who hated God in a similar yet less extensive way than God’s suffering Servant, the Messiah (cf. Isa 52:13; 53:11; Acts 3:13, 26). By calling David God’s “servant” here, they identify him with the kind of affliction and mistreatment shown the suffering Servant, and recognize that that same kind of persecution is falling upon the apostles here because of their witness about Him.

Gentiles
The Greek term ἔθνη (ethnē) used here can refer to “nations,” but in the context of verse 27, there is a distinction here between Jewish and non-Jewish (i.e., Gentile) peoples or nations. In the Old Testament, “nations” distinguished all other people groups from the nation of Israel (e.g., Psalm 2:1). The same distinction is accomplished in the New Testament using “Gentiles,” which brings out the Jewish/non-Jewish distinction most clearly. All kinds of people were gathered together against God’s Messiah.

Servant
Refer to the discussion on verse 25 above. The word παῖς (pais) here is the word used by the LXX/OG translators in Isaiah to designate God’s “Servant” (Heb עֶבֶד; eved). With the use of this term, Luke intends to draw a clear connection back to Isaiah 52:13 and 53:11, designating Jesus as the “suffering Servant” (cf. 3:13, 26).

slaves
The word for “slaves” here is the familiar term δοῦλος (doulos). Translating it this way not only accurately conveys the sense of the term but also helps to distinguish it from παῖς (pais; “child” or “servant”) also used repeatedly throughout Acts 3–4.

confidence
The consistent translation of the word παρρησία (parrēsia) as “confidence” is important since the same word appears again in verse 31. It shows that the believers’ prayer that they would speak the word with confidence was immediately answered.

Servant
Refer to the discussion on verse 27 above.

confidence
Refer to the discussion on verse 29 above.

for them, everything was common
One of the goals of this translation is to be as literal as possible without compromising readability to give the reader the clearest window into the original text. Here, the wording, “for them, everything was common” tightly follows the Greek wording, ἦν αὐτοῖς πάντα κοινά (ēn autois panta koina). The emphasis on “for them” helps to distinguish this “congregation of those who believed” from the rest of the surrounding culture. The Spirit’s work among them resulted in such a strong bond of love amongst them that none selfishly reserved his or her own personal belongings.

great
Luke likes to emphasize the “great” (μέγας; megas) work of the Holy Spirit. The word is translated consistently to show these connections. Here, by the ministry of the Spirit, the apostles were witnessing with “great” power and receiving “great” grace. In Acts 5:5, the Spirit’s execution of Ananias results in “great” fear, as also in verse 11 for Sapphira. In Acts 6:8, Stephen, “full of grace and power” (cf. 4:33), was doing “great” wonders and signs. The work of the Holy Spirit is truly great.

bearing witness
The phrase “bearing witness” translates the Greek construction ἀπεδίδουν τὸ μαρτύριον (apedidoun to martyrion). “Bearing witness” is preferable to something like “giving testimony” because it maintains consistency with the μάρτυς/μαρτυρέω/μαρτυρία (martys/martyreō/martyria) word group translated with “witness.” Consistency is important here, as this word shows a connection back to 1:8, where Jesus commissioned His disciples to be His “witnesses” (μάρτυρες; martyres) throughout the world.