Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 4ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Δ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Λαλούντων δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἱερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι,

And while they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them,

Narrative continuationδέGenitive absolute (Λαλούντων … αὐτῶν) frames the arrest as interrupting the Pentecost sermon. The paratactic δέ advances the narrative from 3:26. The three-fold subject — priests, temple captain, Sadducees — signals official, cultic, and theological opposition.
ΛαλούντωνspeakingPres Act Ptc Gen Pl M · λαλέωgenitive absolute (temporal frame)→ progressive present (ongoing action as background)λαλέω: 'speak, talk'; NT idiom for proclamation; genitive absolute here places apostolic speech as the circumstance prompting arrest.
δέandconnective particle (narrative continuity)
αὐτῶνthemGenitivesubject of genitive absolute
πρὸςtopreposition + accusative (direction/recipient)
τὸνtheAccusativearticle
λαόνpeopleAccusativeobject of πρός (recipient of speech)λαός: 'people'; in Luke-Acts often the Jewish populace as a body, distinct from the rulers who oppose Jesus.
ἐπέστησανcame uponAor Act Indic 3 Pl · ἐφίστημιmain verb (sudden arrival)→ constative aorist (simple occurrence)ἐφίστημι: 'stand over/upon, come upon suddenly'; used in Luke-Acts of sudden appearances (cf. 6:12; Luke 2:9).
αὐτοῖςthemDativedative of disadvantage (hostile approach)
οἱtheNominativearticle
ἱερεῖςpriestsNominativesubject (first of compound)ἱερεύς: 'priest'; likely the senior officiating priests on duty in the temple precincts.
καίandcoordinating conjunction
theNominativearticle
στρατηγόςcaptainNominativesubject (second of compound)στρατηγός: 'commander, captain'; in the temple context the סֶגָן, the chief police officer of the temple, second only to the high priest.
τοῦof theGenitivearticle
ἱεροῦtempleGenitivegenitive of relationship (official sphere)ἱερόν: the temple complex; distinct from ναός (the sanctuary building proper).
καίandcoordinating conjunction
οἱtheNominativearticle
ΣαδδουκαῖοιSadduceesNominativesubject (third of compound)Σαδδουκαῖοι: the aristocratic priestly party who denied resurrection (cf. Luke 20:27); their theological objection is made explicit in v.2.
2

διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν,

greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead,

Causal elaborationasyndetonA participial clause (διαπονούμενοι) states the theological motive for the arrest: the Sadducees' particular opposition to resurrection proclamation, now grounded in Jesus' own resurrection as its firstfruits. The construction διὰ τό + infinitive is a Lukan causal idiom.
διαπονούμενοιgreatly disturbedPres Pass Ptc Nom Pl M · διαπονέομαιcircumstantial participle (causal)→ progressive present (ongoing agitation)διαπονέομαι: 'be thoroughly vexed, greatly annoyed'; compound of διά + πονέομαι intensifying the distress; only here and Acts 16:18 in NT.
διὰbecause ofpreposition + accusative articular infinitive (cause)
τόtheAccusativearticle nominalizing infinitive
διδάσκεινteachingPres Act Inf · διδάσκωinfinitive (articular, object of διά)→ progressive present (repeated action)διδάσκω: 'teach'; the apostles act in the temple as authorized teachers — the authorities' objection is as much about venue as content.
αὐτούςtheyAccusativeaccusative subject of infinitive
τὸνtheAccusativearticle
λαόνpeopleAccusativeobject of διδάσκεινλαός: the Jewish people; the locus of threat is precisely that the teaching reaches the whole populace.
καίandcoordinating conjunction
καταγγέλλεινproclaimingPres Act Inf · καταγγέλλωinfinitive (coordinate with διδάσκειν)→ progressive present (ongoing proclamation)καταγγέλλω: 'proclaim, announce publicly'; a stronger term than λαλέω; the kerygmatic word in Acts (3:24; 13:5; 17:13).
ἐνinpreposition + dative (grounding / means)
τῷtheDativearticle
ἸησοῦJesusDativedative of ground/sphere (resurrection grounded in Jesus)Ἰησοῦς: the proper name; 'in Jesus' — his resurrection is the ground and instance of ἀνάστασις proclaimed.
τήνtheAccusativearticle
ἀνάστασινresurrectionAccusativeobject of καταγγέλλεινἀνάστασις: 'resurrection, rising'; the Sadducees denied bodily resurrection (Acts 23:8); proclaiming it ἐν Ἰησοῦ makes the general hope concrete and christologically grounded.
τήνtheAccusativearticle (attributive)
ἐκfrompreposition + genitive (source, resurrection 'from' the dead)
νεκρῶνthe deadGenitivegenitive after ἐκ (source)νεκρός: 'dead'; ἀνάστασις ἐκ νεκρῶν is the standard NT phrase for bodily resurrection out of the state of death.
3

καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον· ἦν γὰρ ἑσπέρα ἤδη.

and they laid hands on them and put them in custody until the next day, for it was already evening.

Narrative actionκαίThe arrest is narrated with the idiom ἐπιβάλλειν τὰς χεῖρας ('lay hands on,' a technical arrest formula). The procedural note — detention overnight because evening has fallen, precluding a same-day trial — grounds the narrative chronology and explains the gap before v.5.
καίandcoordinating conjunction (narrative continuation)
ἐπέβαλονlaidAor Act Indic 3 Pl · ἐπιβάλλωmain verb (arrest formula)→ constative aorist (single act)ἐπιβάλλω: 'lay upon'; ἐπιβάλλειν τὰς χεῖρας is a Greek idiom for formal arrest (cf. Luke 20:19; 21:12; Acts 5:18; 12:1; 21:27).
αὐτοῖςthemDativedative of disadvantage (object of arrest)
τάςtheAccusativearticle
χεῖραςhandsAccusativeobject of ἐπέβαλον (idiomatic)χείρ: 'hand'; the phrase is idiomatic for arrest; no literal implication of force.
καίandcoordinating conjunction
ἔθεντοputAor Mid Indic 3 Pl · τίθημιmain verb (placement in custody)→ constative aorist (simple event)τίθημι: 'put, place'; middle form here is idiomatic; ἔθεντο εἰς τήρησιν = 'placed in custody.'
εἰςinpreposition + accusative (state entered)
τήρησινcustodyAccusativeobject of εἰς (state of detention)τήρησις: 'custody, watch'; legal term for pre-trial detention (cf. Acts 5:18).
εἰςuntilpreposition + accusative (temporal limit)
τήνtheAccusativearticle
αὔριονnext dayAccusativeaccusative of time (limit of detention)αὔριον: 'tomorrow, next day'; as an adverb/noun in ἡ αὔριον (ἡμέρα understood).
ἦνit wasImpf Act Indic 3 Sg · εἰμίexplanatory clause (narrative aside)→ descriptive imperfect (ongoing state at time of action)εἰμί: 'be'; the γάρ-clause supplies the practical reason for overnight custody.
γάρforexplanatory conjunction
ἑσπέραeveningNominativepredicate nominativeἑσπέρα: 'evening'; Jewish law forbade nocturnal trials of capital cases (Mishnah Sanhedrin 4:1), explaining the deferral.
ἤδηalreadytemporal adverbἤδη: 'already, by now'; emphasizes the lateness that makes the delay necessary.
4

πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη ὁ ἀριθμὸς τῶν ἀνδρῶν [ὡς] χιλιάδες πέντε.

But many of those who had heard the word believed, and the number of the men came to about five thousand.

Contrastive counterpoint (arrest vs. growth)δέThe summary verse works as a Lukan 'growth notice,' interrupting the arrest narrative to report the paradox that imprisonment catalyzes expansion (cf. Acts 6:7; 9:31; 12:24; 16:5). The [ὡς] is bracketed as text-critically uncertain but read here with the majority.
πολλοίmanyNominativesubject (partitive from τῶν ἀκουσάντων)πολύς: 'many'; the large response contrasts with the hostile authorities and drives the Sanhedrin's dilemma (vv.16–17).
δέbutadversative particle
τῶνof thoseGenitivearticle (partitive genitive head)
ἀκουσάντωνwho had heardAor Act Ptc Gen Pl M · ἀκούωsubstantival participle (partitive genitive)→ constative aorist (completed act of hearing)ἀκούω: 'hear'; here the crowd from ch. 3; the aorist participle marks the hearing as antecedent to the believing.
τόνtheAccusativearticle
λόγονwordAccusativeobject of ἀκουσάντωνλόγος: 'word, message'; ὁ λόγος as a semi-technical term for the apostolic message in Acts (4:29; 6:2; 8:4; etc.).
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb (conversion summary)→ ingressive aorist (entering the state of faith)πιστεύω: 'believe, trust, commit to'; in Acts the aorist regularly marks conversion as a decisive entry into faith.
καίandcoordinating conjunction
ἐγενήθηcame to beAor Pass Indic 3 Sg · γίνομαιmain verb (numerical summary)→ constative aorist (arrived at the figure)γίνομαι: 'become, come to be'; ἐγενήθη ὁ ἀριθμός = 'the number reached/came to.'
theNominativearticle
ἀριθμόςnumberNominativesubject of ἐγενήθηἀριθμός: 'number, count'; Lukan growth notices often give round figures (2:41: 3000; here 5000 men).
τῶνof theGenitivearticle (partitive genitive)
ἀνδρῶνmenGenitivegenitive after ἀριθμός (of what counted)ἀνήρ: 'man (adult male)'; the count is of men only, following ancient convention; the total community would be larger.
χιλιάδεςthousandsNominativepredicate nominative (numerical figure)χιλιάς: 'a thousand'; χιλιάδες πέντε = five thousands = five thousand.
πέντεfivenumeral (modifier of χιλιάδες)πέντε: 'five'; indeclinable numeral.
5

Ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν Ἰερουσαλήμ,

And it came to pass on the next day that their rulers and elders and scribes were gathered together in Jerusalem,

Narrative resumption (the next day)δέThe impersonal Ἐγένετο + infinitive is a Semitic/Lukan construction resuming the narrative after the growth-note parenthesis. The threefold listing of the Sanhedrin's constituent bodies — ἄρχοντες, πρεσβύτεροι, γραμματεῖς — recalls the Passion narrative in Luke.
Ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιimpersonal narrative formula→ constative aorist (event marker)γίνομαι: in the LXX-Semitic construction καὶ ἐγένετο / Ἐγένετο δέ + infinitive, a Hebraism common in Luke (cf. Luke 1:8; 2:1; Acts 5:7; etc.).
δέandconnective particle (narrative continuation)
ἐπίonpreposition + accusative (temporal)
τήνtheAccusativearticle
αὔριονnext dayAccusativeaccusative of time (ἡ αὔριον ἡμέρα understood)αὔριον: 'tomorrow'; picks up the chronological thread from v.3.
συναχθῆναιwere gatheredAor Pass Inf · συνάγωsubject infinitive of ἐγένετο→ constative aorist (single assembly)συνάγω: 'gather, assemble'; the passive implies official convening; the Sanhedrin met in formal session.
αὐτῶνtheirGenitivegenitive of reference (the Jewish people's leaders)
τούςtheAccusativearticle
ἄρχονταςrulersAccusativesubject accusative of infinitive (first of compound)ἄρχων: 'ruler, leader'; in Jerusalem context the chief priests and their associates who headed the Sanhedrin.
καίandcoordinating conjunction
τούςtheAccusativearticle
πρεσβυτέρουςeldersAccusativesubject accusative of infinitive (second of compound)πρεσβύτερος: 'elder'; the lay elders who formed the third constituent of the Sanhedrin alongside priests and scribes.
καίandcoordinating conjunction
τούςtheAccusativearticle
γραμματεῖςscribesAccusativesubject accusative of infinitive (third of compound)γραμματεύς: 'scribe, Torah scholar'; mostly Pharisaic; their presence alongside priestly Sadducees reflects the full Sanhedrin.
ἐνinpreposition + dative (location)
ἸερουσαλήμJerusalemDativedative of place (location of assembly)Ἰερουσαλήμ: the indeclinable Hebrew form (vs. Ἱεροσόλυμα the Hellenized form); Luke uses both, the Hebrew form in more solemn or programmatic contexts.
6

καὶ Ἄννας ὁ ἀρχιερεὺς καὶ Καϊάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ,

with Annas the high priest and Caiaphas and John and Alexander and as many as were of high-priestly descent,

Appositive specificationκαίA nominal continuation of v.5, naming the key figures in the assembly. Annas retains the honorific title ἀρχιερεύς even though Caiaphas was the sitting high priest (18–36 CE); Annas, deposed by Rome, remained the dominant political figure. The others (John, Alexander) are otherwise unidentified.
καίandcoordinating conjunction
ἌνναςAnnasNominativesubject nominative (appositive to rulers in v.5)Ἄννας: Annas (Hanan), high priest 6–15 CE, deposed by Rome but still wielding power through sons and son-in-law Caiaphas (cf. Luke 3:2; John 18:13).
theNominativearticle
ἀρχιερεύςhigh priestNominativeappositive to Ἄνναςἀρχιερεύς: 'high priest'; Annas bears the title honorifically or by Luke's convention that ex-high priests retained it.
καίandcoordinating conjunction
ΚαϊάφαςCaiaphasNominativenominative (series member)Καϊάφας: Joseph Caiaphas, son-in-law of Annas, high priest 18–36 CE; the officiating high priest at Jesus' trial (Luke 3:2; John 11:49).
καίandcoordinating conjunction
ἸωάννηςJohnNominativenominative (series member)Ἰωάννης: unidentified; possibly Jonathan, son of Annas (later high priest), or another member of the high-priestly family.
καίandcoordinating conjunction
ἈλέξανδροςAlexanderNominativenominative (series member)Ἀλέξανδρος: otherwise unidentified in Acts; possibly a Hellenistic Jew of priestly rank.
καίandcoordinating conjunction
ὅσοιas many asNominativesubject (relative pronoun, indefinite)ὅσος: 'as many/much as'; introduces an unlimited class — the entire priestly family clique.
ἦσανwereImpf Act Indic 3 Pl · εἰμίverb of ὅσοι clause→ descriptive imperfect (ongoing condition)εἰμί: 'be'; ἦσαν ἐκ γένους = 'were of the stock/family of.'
ἐκofpreposition + genitive (origin/membership)
γένουςdescentGenitivegenitive of origin after ἐκγένος: 'race, family, descent'; ἐκ γένους ἀρχιερατικοῦ = belonging to the high-priestly family network.
ἀρχιερατικοῦhigh-priestlyGenitivegenitive (attributive, qualifying γένους)ἀρχιερατικός: 'of/belonging to the high priest'; hapax in NT; the aristocratic priestly families who dominated the Sanhedrin.
7

καὶ στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο· Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς;

And when they had set them in the midst, they inquired: 'By what power or by what name did you do this?'

Narrative action + interrogationκαίThe formal interrogation — placing the accused ἐν τῷ μέσῳ ('in the middle') is a posture of judicial examination. The double question (δύναμις / ὄνομα) is the court's demand for credentials; Peter will answer with ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ (v.10), picking up the court's own terminology.
καίandcoordinating conjunction
στήσαντεςhaving setAor Act Ptc Nom Pl M · ἵστημιattendant circumstance participle→ constative aorist (completed positioning)ἵστημι: 'stand, place'; the transitive aorist active = 'caused to stand'; the council places the accused before them.
αὐτούςthemAccusativeobject of στήσαντες
ἐνinpreposition + dative (location)
τῷtheDativearticle
μέσῳmiddleDativedative of place (judicial placement)μέσος: 'middle'; ἐν τῷ μέσῳ is the formal judicial stance of standing in the center of the council chamber.
ἐπυνθάνοντοthey inquiredImpf Mid Indic 3 Pl · πυνθάνομαιmain verb (judicial interrogation)→ inceptive imperfect (they began to question)πυνθάνομαι: 'inquire, ask, question'; used of official interrogation; the imperfect suggests the ongoing formal questioning.
Ἐνbypreposition + dative (means/authority)
ποίᾳwhatDativeinterrogative adjective (attributive to δυνάμει)ποῖος: 'what sort of, which'; interrogative asking for qualitative identification.
δυνάμειpowerDativedative of means (after ἐν)δύναμις: 'power, ability, mighty work'; the court asks about the source of power — magical, divine, or political.
ordisjunctive conjunction
ἐνbypreposition + dative (means/authority)
ποίῳwhatDativeinterrogative adjective (attributive to ὀνόματι)ποῖος: 'what'; the parallel question about name anticipates Peter's answer in v.10.
ὀνόματιnameDativedative of means (invoked authority)ὄνομα: 'name'; in Jewish tradition acts done 'in the name of' invoke the authority and person so named; cf. the healing 'in the name of Jesus' (3:6).
ἐποιήσατεdidAor Act Indic 2 Pl · ποιέωmain verb of direct question→ constative aorist (the specific act at issue)ποιέω: 'do, make, perform'; τοῦτο ποιεῖν refers to the healing of the lame man (ch. 3).
τοῦτοthisAccusativeobject of ἐποιήσατε (demonstrative, referring to the healing)
ὑμεῖςyouNominativeemphatic subject pronounὑμεῖς: emphatic; the council's emphasis isolates the accused — 'you yourselves, of all people.'
8

τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς· Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι,

Then Peter, filled with the Holy Spirit, said to them: 'Rulers of the people and elders,

Responsive actionτότεThe πλησθεὶς πνεύματος ἁγίου is a Lukan Spirit-filling formula (cf. 2:4; 4:31; 13:9) that frames what follows as Spirit-inspired speech, fulfilling Jesus' promise in Luke 12:11–12 and 21:14–15 that the Spirit would give words when brought before rulers. The address 'Rulers of the people and elders' is respectful yet authoritative.
τότεthentemporal adverb (sequential marker)τότε: 'then, at that time'; marks the responsive moment.
ΠέτροςPeterNominativesubjectΠέτρος: Simon Peter; the apostolic spokesman throughout Acts 1–12.
πλησθείςfilledAor Pass Ptc Nom Sg M · πίμπλημιattendant circumstance participle (Spirit-filling formula)→ constative aorist (the filling as immediate divine act)πίμπλημι: 'fill'; passive πλησθῆναι + genitive = 'filled with'; the aorist passive marks the Spirit-filling as God's act equipping Peter's speech.
πνεύματοςSpiritGenitivegenitive of content (filled with)πνεῦμα: 'spirit, wind, breath'; πνεῦμα ἅγιον = the Holy Spirit; without article here as a qualitative genitive of the divine Spirit.
ἁγίουholyGenitivegenitive (attributive, qualifying πνεύματος)ἅγιος: 'holy, set apart'; πνεῦμα ἅγιον = the Holy Spirit, the gift of Pentecost (2:4, 38).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist (speech act)λέγω: 'say, speak'; standard speech-introduction verb.
πρόςtopreposition + accusative (recipient of speech)
αὐτούςthemAccusativeobject of πρός (the council)
ἌρχοντεςRulersVocativevocative (direct address)ἄρχων: 'ruler, leader'; the vocative signals formal, respectful address to the assembly.
τοῦof theGenitivearticle
λαοῦpeopleGenitiveobjective genitive (rulers over the people)λαός: the Jewish people as a whole; their rulers are accountable to this λαός who have glorified God for the healing (v.21).
καίandcoordinating conjunction
πρεσβύτεροιeldersVocativevocative (second address term)πρεσβύτερος: 'elder'; echoes v.5's list; Peter addresses the full Sanhedrin composition.
9

εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσῳσται,

if we are being examined today concerning a good deed done to a crippled man — by what means this man has been saved —

Conditional framing (apodosis in v.10)εἰPeter recasts the council's demand (v.7) ironically: if the charge is 'a good deed to a sick man,' the premise concedes the miracle's beneficence. The conditional sentence has its apodosis in v.10 ('let it be known to all of you'). σέσῳσται is a perfect passive bridging the healings terminology with the theological σωτηρία claim of v.12.
εἰifconditional conjunction (class I — assumed true)εἰ: introduces the protasis; first-class condition treats the premise as real — Peter accepts the framing sardonically.
ἡμεῖςweNominativeemphatic subject pronounἡμεῖς: emphatic 'we' — Peter and John; the pronoun stresses the irony of apostles on trial for beneficence.
σήμερονtodaytemporal adverbσήμερον: 'today'; underscores the immediacy and irony of the judicial setting.
ἀνακρινόμεθαwe are being examinedPres Pass Indic 1 Pl · ἀνακρίνωmain verb of protasis→ progressive present (the ongoing trial)ἀνακρίνω: 'examine judicially, interrogate'; a technical legal term for formal inquiry (cf. Luke 23:14; Acts 12:19; 28:18; 1 Cor 9:3).
ἐπίconcerningpreposition + dative (grounds for examination)
εὐεργεσίᾳa good deedDativedative after ἐπί (basis of charge)εὐεργεσία: 'beneficence, good deed, service'; the word is loaded — it was the standard term for benefactions by patrons; Peter frames the act as patronal benevolence, not lawbreaking.
ἀνθρώπουof a manGenitivegenitive (recipient of εὐεργεσία)ἄνθρωπος: 'man, person'; the indefinite ἀνθρώπου ἀσθενοῦς — 'of a sick/weak person' — stresses the vulnerability of the beneficiary.
ἀσθενοῦςsickGenitivegenitive (attributive participle/adj qualifying ἀνθρώπου)ἀσθενής: 'weak, sick, infirm'; here the lame man of ch. 3; the term heightens the beneficence.
ἐνbypreposition + dative (means)
τίνιwhatDativeinterrogative pronoun (means of healing)τίς: 'who, what'; the council's question (v.7) is restate in Peter's own rephrasing — 'by what means has he been healed?'
οὗτοςthis manNominativesubject of σέσῳσταιοὗτος: 'this one'; refers to the healed lame man; demonstrative keeping him in view.
σέσῳσταιhas been saved/healedPerf Pass Indic 3 Sg · σῴζωmain verb (indirect question embedded in conditional)→ intensive perfect (he stands in the state of healing/salvation)σῴζω: 'save, heal, rescue'; σέσῳσται points forward to σωτηρία (v.12): the same root bridges physical healing and eschatological salvation, a deliberate Lukan double-meaning.
10

γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραήλ, ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής.

let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ of Nazareth — whom you crucified, whom God raised from the dead — by him this man stands before you well.

Apodosis / proclamationasyndetonThe apodosis of the conditional begun in v.9 launches into kerygmatic proclamation. The rhetorical shape is chiastic: the name of Jesus (ground) → you crucified / God raised (the scandal and the vindication) → ἐν τούτῳ he stands healed (proof). The ὑμεῖς ἐσταυρώσατε / ὁ θεὸς ἤγειρεν antithesis is the core apostolic charge.
γνωστόνknownNominativepredicate adjective (imperatival formula)γνωστός: 'known, knowable'; γνωστὸν ἔστω is a Hellenistic decree formula (cf. 2:14; 28:28), marking a solemn public announcement.
ἔστωlet it bePres Act Impr 3 Sg · εἰμίmain verb (imperative — solemn declaration)→ imperative present (command/declaration)εἰμί: 'be'; ἔστω = third-person imperative 'let it be'; formal proclamation register.
πᾶσινto allDativedative of recipientπᾶς: 'all, every'; the universal declaration addresses the council and beyond.
ὑμῖνyouDativedative of recipient (direct audience)
καίandcoordinating conjunction
παντίto allDativedative of recipient (extended audience)πᾶς: universalizing the declaration to the entire Jewish people.
τῷtheDativearticle
λαῷpeopleDativedative of recipientλαός: 'people'; in apposition with Ἰσραήλ, identifying the covenant people.
ἸσραήλIsraelGenitivegenitive of apposition / identityἸσραήλ: the covenant name of the Jewish people; in Acts Peter consistently addresses Israel as the primary audience.
ὅτιthatconjunction introducing content clause (ὅτι-recitativum)
ἐνbypreposition + dative (means/authority)
τῷtheDativearticle
ὀνόματιnameDativedative of means (ἐν + name = invoking authority)ὄνομα: Peter answers the court's ἐν ποίῳ ὀνόματι (v.7) with the full christological identification: Jesus Christ of Nazareth.
Ἰησοῦof JesusGenitivegenitive (personal name, qualifying ὀνόματι)Ἰησοῦς: the earthly name; its combination with Χριστός and Ναζωραῖος is the full kerygmatic identification.
ΧριστοῦChristGenitiveapposition to ἸησοῦΧριστός: 'Anointed, Messiah'; the christological title asserting Jesus' messianic status.
τοῦtheGenitivearticle
ΝαζωραίουNazareneGenitivegenitive (epithet, geographic origin)Ναζωραῖος: 'Nazarene, from Nazareth'; not merely geographic — it was the mocking inscription on the cross; Peter claims it as title of honor.
ὃνwhomAccusativerelative pronoun (object of ἐσταυρώσατε — accusation)
ὑμεῖςyouNominativeemphatic subject (direct accusation)ὑμεῖς: emphatic second-person — the council's guilt is directly charged.
ἐσταυρώσατεcrucifiedAor Act Indic 2 Pl · σταυρόωmain verb of relative clause (accusation)→ constative aorist (the historic act)σταυρόω: 'crucify'; the human act of rejection; paired with ἤγειρεν as the divine reversal — crucifixion/resurrection is the kerygmatic antithesis.
ὃνwhomAccusativerelative pronoun (object of ἤγειρεν — vindication)
theNominativearticle
θεόςGodNominativesubject of ἤγειρενθεός: God the Father as the agent of resurrection; the divine vindication counters the human rejection.
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωmain verb (divine vindication)→ constative aorist (the Easter event)ἐγείρω: 'raise, awaken'; the standard resurrection verb in Acts (2:24, 32; 3:15; 4:10; 5:30; etc.); God is always the subject.
ἐκfrompreposition + genitive (source)
νεκρῶνthe deadGenitivegenitive after ἐκ (source of resurrection)νεκρός: 'dead (ones)'; ἐκ νεκρῶν — out of the realm of the dead, implying bodily resurrection.
ἐνbypreposition + dative (means — resumptive)
τούτῳhimDativeresumptive demonstrative (= ἐν τῷ ὀνόματι Ἰησοῦ)οὗτος: resumptive, pointing back to the named Jesus Christ; ἐν τούτῳ echoes the council's ἐν τίνι (v.9).
οὗτοςthis manNominativesubject (the healed man)οὗτος: 'this one'; the healed lame man who is presumably still present as living proof.
παρέστηκενstandsPerf Act Indic 3 Sg · παρίστημιmain verb (the culminating proof)→ intensive perfect (he stands there in his healed state)παρίστημι: 'stand beside, present'; the perfect παρέστηκεν describes the ongoing state — the man stands before them as irrefutable evidence.
ἐνώπιονbeforeimproper preposition + genitive (in the presence of)ἐνώπιον: 'before, in the sight of'; a Septuagintalism frequent in Luke-Acts.
ὑμῶνyouGenitivegenitive after ἐνώπιον
ὑγιήςwellNominativepredicate adjective (complement of παρέστηκεν)ὑγιής: 'whole, healthy, sound'; the adjective underscores the completeness of the healing — he stands whole before his judges.
11

οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας.

This is the stone that was rejected by you, the builders, which has become the cornerstone.

Scriptural proof (Ps 118:22)asyndetonAn asyndetic identification — no conjunction — gives the citation maximum rhetorical force. The application of Ps 118:22 to Jesus is already a Jesus-tradition crux (Mark 12:10 par.; 1 Pet 2:7); Peter quotes it against the very builders (οἰκοδόμοι) now sitting in judgment. The ὑφ᾽ ὑμῶν makes the application explicit and confrontational.
οὗτόςthisNominativesubject (demonstrative, referring to Jesus)οὗτος: a demonstrative subject picking up Jesus from the ὀνόματι clause; the stone = Jesus.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (identificatory)→ gnomic present (enduring identification)εἰμί: 'be'; the identificatory copula (A is B) equates Jesus with the rejected-then-vindicated stone of the Psalm.
theNominativearticle
λίθοςstoneNominativepredicate nominative (citing Ps 118:22)λίθος: 'stone'; the metaphor from Ps 118:22 LXX; in the building trade the cornerstone (κεφαλὴ γωνίας) binds the entire structure.
theNominativearticle (introducing attributive participle)
ἐξουθενηθείςrejectedAor Pass Ptc Nom Sg M · ἐξουθενέωattributive participle (characterizing the stone)→ constative aorist (the historic rejection)ἐξουθενέω: 'despise utterly, treat as nothing, reject'; the LXX word for מָאַס in Ps 118:22; stronger than merely 'set aside' — the stone was actively scorned.
ὑφ᾽bypreposition + genitive (agent of passive)
ὑμῶνyouGenitivegenitive of agent (the council as the builders)ὑμῶν: 'of you'; direct application — the council are the οἰκοδόμοι of the Psalm; Peter makes it explicit.
τῶνtheGenitivearticle (in apposition to ὑμῶν)
οἰκοδόμωνbuildersGenitivegenitive in apposition (the Psalm's 'builders' = the council)οἰκοδόμος: 'builder'; in the Psalm a generic artisan; in Peter's application, Israel's leaders charged with building up the covenant community — who rejected their own Messiah.
theNominativearticle (introducing second attributive participle)
γενόμενοςhaving becomeAor Mid Ptc Nom Sg M · γίνομαιattributive participle (divine reversal)→ constative aorist (the vindication accomplished)γίνομαι: 'become'; the aorist marks the stone's transformation from rejected to cornerstone — resurrection as divine reversal of human verdict.
εἰςintopreposition + accusative (predicative result)
κεφαλήνheadAccusativeaccusative after εἰς (result/status achieved)κεφαλή: 'head'; κεφαλὴ γωνίας = 'head of the corner' = cornerstone or capstone (LXX Ps 117:22); the key structural stone.
γωνίαςof the cornerGenitivegenitive (descriptive, qualifying κεφαλήν)γωνία: 'corner'; κεφαλὴ γωνίας may be the foundation cornerstone (Isa 28:16) or the capstone of an arch; the OT context favors foundation, and the NT consistently applies it to Christ as foundation.
12

καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.

And there is salvation in no one else, for there is no other name under heaven given among humans by which we must be saved.

Culminating theological declarationκαίThe theological apex of the speech and of Luke-Acts' christology: the double negation (οὐκ … οὐδενί / οὐδὲ … ἕτερον) is grammatically emphatic, brooking no exception. The use of δεῖ ('it is necessary, must') invokes divine necessity — salvation through Jesus' name is not merely preferable but divinely mandated. The verse is textually firm across all MSS.
καίandcoordinating conjunction (advancing the declaration)
οὐκnotnegation (with ἔστιν)
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (existential: there is/is not)→ gnomic present (universal, timeless truth)εἰμί: existential — 'there is not in any other salvation.'
ἐνinpreposition + dative (sphere/location of salvation)
ἄλλῳanotherDativedative after ἐν (no other person)ἄλλος: 'another (of the same kind)'; together with οὐδενί = 'in no one else whatsoever.'
οὐδενίno oneDativedative (emphatic negation, in apposition to ἄλλῳ)οὐδείς: 'no one, nothing'; the double negation οὐκ … οὐδενί is a Greek emphatic construction ('not in any other, not in anyone').
theNominativearticle
σωτηρίαsalvationNominativesubjectσωτηρία: 'salvation, deliverance, rescue'; picks up σέσῳσται (v.9) and σωθῆναι (v.12) — the entire lexical field collapses physical healing and eschatological rescue into a single reality grounded in the name of Jesus.
οὐδέneithercorrelative conjunction (extending the negation)οὐδέ: 'and not, nor even'; the γάρ-clause provides the ground for the first half.
γάρforexplanatory conjunction
ὄνομάnameNominativesubject of second clauseὄνομα: 'name'; resumes the court's ὄνομα (v.7) and Peter's ὀνόματι (v.10); the name = the person and authority of Jesus.
ἐστινisPres Act Indic 3 Sg · εἰμίexistential copula (negated by οὐδέ)→ gnomic present (universal claim)εἰμί: existential — 'there is no other name.'
ἕτερονotherNominativepredicate adjective (qualitative: other/different)ἕτερος: 'other (of a different kind)'; with ἄλλος in v.12a the two Greek words for 'other' are deployed together for maximum comprehensiveness.
ὑπόunderpreposition + accusative (spatial: the whole inhabited world)
τόνtheAccusativearticle
οὐρανόνheavenAccusativeaccusative after ὑπό (spatial extent)οὐρανός: 'heaven, sky'; ὑπὸ τὸν οὐρανόν = 'under heaven' = throughout the entire inhabited world; a Semitic universalizing idiom (cf. Deut 2:25 LXX; Eccl 1:13).
τόtheNominativearticle (introducing attributive participle)
δεδομένονgivenPerf Pass Ptc Nom Sg N · δίδωμιattributive participle (qualifying ὄνομα)→ intensive perfect (the name stands as given/established)δίδωμι: 'give'; the perfect passive δεδομένον = 'that has been given' — God is the implied giver; the name is a divine gift, not human invention (cf. Phil 2:9).
ἐνamongpreposition + dative (sphere: among human beings)
ἀνθρώποιςhumansDativedative after ἐν (the sphere of the gift)ἄνθρωπος: 'human being'; universalizing — the name is given to all humanity, not only Israel.
ἐνbypreposition + dative (means of salvation)
whichDativerelative pronoun (referring to ὄνομα)
δεῖit is necessaryPres Act Indic 3 Sg · δέω (impersonal)impersonal verb (divine necessity)→ gnomic present (ongoing divine necessity)δεῖ: 'it is necessary, must'; the divine-compulsion word of Luke-Acts (cf. Luke 9:22; 24:7; Acts 1:16; 3:21); salvation through Jesus' name is divinely mandated.
σωθῆναιto be savedAor Pass Inf · σῴζωsubject infinitive of δεῖ→ constative aorist (salvation as decisive event)σῴζω: 'save, rescue, heal'; the aorist passive infinitive — 'for us to be saved' — closes the argument by linking back to σέσῳσται (v.9) and σωτηρία (v.12a).
ἡμᾶςusAccusativeaccusative subject of infinitiveἡμεῖς: 'we/us'; Peter includes himself — the apostolic proclamation is self-involving.
13

Θεωροῦντες δὲ τὴν τοῦ Πέτρου καὶ Ἰωάννου παρρησίαν καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν.

Now when they observed the boldness of Peter and John, and perceived that they were uneducated and ordinary men, they marveled, and they recognized that they had been with Jesus.

Narrative reaction (the council's response)δέThe Sanhedrin's response to Peter's speech is double: marvel at the παρρησία (boldness/freedom of speech) and recognition (ἐπεγίνωσκον) that Peter and John had been with Jesus. The irony is rich: the council's sociological verdict (unlettered, ordinary) is undercut by the divine anointing they cannot deny. παρρησία will become a key word in Acts (4:29, 31; 28:31).
ΘεωροῦντεςobservingPres Act Ptc Nom Pl M · θεωρέωcircumstantial participle (temporal/causal)→ progressive present (ongoing observation during the speech)θεωρέω: 'look at, observe, behold'; a word of careful observation; the council sizes up what they see and hear.
δέnowconnective particle (narrative turn)
τήνtheAccusativearticle
τοῦofGenitivearticle (genitive head)
ΠέτρουPeter'sGenitivegenitive of possession (whose boldness)Πέτρος: Peter, the spokesman.
καίandcoordinating conjunction
ἸωάννουJohn'sGenitivegenitive of possession (joint subject)Ἰωάννης: the son of Zebedee; largely silent in Acts 1–8 but present alongside Peter.
παρρησίανboldnessAccusativeobject of Θεωροῦντεςπαρρησία: 'boldness, free speech, openness'; in Hellenistic political discourse the freedom to speak one's mind; here the Spirit-empowered fearlessness before power — a hallmark of Acts (4:29, 31; 28:31).
καίandcoordinating conjunction
καταλαβόμενοιperceivingAor Mid Ptc Nom Pl M · καταλαμβάνωcircumstantial participle (coordinate with Θεωροῦντες)→ constative aorist (the moment of perception)καταλαμβάνω: 'comprehend, perceive, grasp'; the aorist middle = 'having grasped, understood'; the council's intellectual recognition.
ὅτιthatconjunction (introducing content of perception)
ἄνθρωποιmenNominativepredicate nominative (what the council perceives them to be)ἄνθρωπος: generic 'people'; the council's condescending category.
ἀγράμματοίunletteredNominativepredicate adjectiveἀγράμματος: 'without letters, uneducated, illiterate'; not necessarily totally illiterate but without formal scribal/rabbinic training; the Sanhedrin's sociological dismissal.
εἰσινthey arePres Act Indic 3 Pl · εἰμίcopula of ὅτι-clause→ gnomic present (their social condition)εἰμί: copula.
καίandcoordinating conjunction
ἰδιῶταιordinaryNominativepredicate adjective (coordinate with ἀγράμματοί)ἰδιώτης: 'private person, ordinary/layperson, non-expert'; in oratory a private person vs. professional speaker (cf. 1 Cor 14:16; 2 Cor 11:6); here, someone without specialist expertise.
ἐθαύμαζονthey marveledImpf Act Indic 3 Pl · θαυμάζωmain verb (the council's astonishment)→ descriptive imperfect (ongoing reaction)θαυμάζω: 'marvel, be astonished'; the imperfect suggests the continuing character of their amazement — the contradiction between social status and rhetorical power was ongoing.
ἐπεγίνωσκόνthey recognizedImpf Act Indic 3 Pl · ἐπιγινώσκωmain verb (recognition of discipleship)→ inceptive imperfect (they began to recognize)ἐπιγινώσκω: 'recognize, know fully'; the compound ἐπι- intensifies γινώσκω — 'they began to recognize them as former companions of Jesus.'
τεalsoconnective particle (adding a related fact)τε: the Lukan connective that often links closely related clauses (cf. 2:43; 5:19); here 'both marveled and recognized.'
αὐτούςthemAccusativeobject of ἐπεγίνωσκον
ὅτιthatconjunction (content of recognition)
σύνwithpreposition + dative (association)
τῷtheDativearticle
ἸησοῦJesusDativedative after σύν (the companion)Ἰησοῦς: the recognition that they had been with Jesus explains the otherwise inexplicable boldness and authority of their speech.
ἦσανthey had beenImpf Act Indic 3 Pl · εἰμίmain verb of recognition clause→ descriptive imperfect (the ongoing past association with Jesus)εἰμί: 'be'; σὺν τῷ Ἰησοῦ ἦσαν echoes the Gospels' language for discipleship — 'being with Jesus' is the source of all transformation.
14

τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον, οὐδὲν εἶχον ἀντειπεῖν.

And seeing the man who had been healed standing with them, they had nothing to say in reply.

Further obstacle to the councilτεThe healed man's presence is the empirical argument that cannot be refuted. The perfect participle τεθεραπευμένον ('having been healed') emphasizes the permanent state of his healing. The council's inability to ἀντειπεῖν ('speak against') is the narrative's vindication of the apostolic claim.
τόνtheAccusativearticle
τεandconnective particle (continuing the scene)τε: coordinating; 'and also seeing the healed man.'
ἄνθρωπονmanAccusativeobject of βλέποντεςἄνθρωπος: the healed man from 3:2; his presence makes the miracle undeniable.
βλέποντεςseeingPres Act Ptc Nom Pl M · βλέπωcircumstantial participle (causal: seeing him, they had nothing to say)→ progressive present (the ongoing seeing)βλέπω: 'see, look at'; the physical seeing of the healed man is the decisive empirical check on their authority.
σύνwithpreposition + dative (association)
αὐτοῖςthemDativedative after σύν (= Peter and John)
ἑστῶταstandingPerf Act Ptc Acc Sg M · ἵστημιobject complement (describing the man's posture)→ intensive perfect (he stands there in established standing)ἵστημι: 'stand'; the perfect ἑστῶτα — 'standing' as an achieved and ongoing state — is deeply ironic for a man who had never walked (3:2).
τόνtheAccusativearticle (introducing attributive participle)
τεθεραπευμένονwho had been healedPerf Pass Ptc Acc Sg M · θεραπεύωattributive participle (identifying the man by his healing)→ intensive perfect (permanently healed)θεραπεύω: 'heal, treat, serve'; the perfect passive marks the healing as a completed action with lasting results — he is 'the one who has been and remains healed.'
οὐδένnothingAccusativeobject of εἶχον + infinitive (they had nothing to say)οὐδείς: 'nothing'; οὐδὲν εἶχον ἀντειπεῖν = 'they had nothing to speak against' — a standard idiom for speechlessness before evidence.
εἶχονthey hadImpf Act Indic 3 Pl · ἔχωmain verb (impotence before the evidence)→ descriptive imperfect (ongoing inability)ἔχω: 'have'; εἶχον + infinitive = 'they had [the ability] to … ' (negated: had nothing to say).
ἀντειπεῖνto say in replyAor Act Inf · ἀντιλέγωcomplementary infinitive of εἶχον→ constative aorist (the single act of replying)ἀντιλέγω: 'speak against, contradict, reply'; the aorist infinitive frames refutation as a single act they could not perform — the healed man is an unanswerable argument.
15

κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν, συνέβαλλον πρὸς ἀλλήλους

But having ordered them to go outside the council, they were consulting with one another,

Deliberative actionδέThe council expels the apostles so they can deliberate privately; the narrative slips inside the closed session (vv.15–17) — a Lukan device granting the reader access to the deliberations. The imperfect συνέβαλλον ('were conferring') captures the ongoing consultation.
κελεύσαντεςhaving orderedAor Act Ptc Nom Pl M · κελεύωattendant circumstance participle (the order before withdrawal)→ constative aorist (the single command)κελεύω: 'command, order'; the aorist marks the command as given before the deliberation began.
δέbutadversative particle (turning from the council's impotence to its action)
αὐτούςthemAccusativesubject accusative of infinitive (Peter and John commanded to leave)
ἔξωoutsideadverb (direction of the departure)ἔξω: 'outside'; the removal from the council chamber enables free deliberation.
τοῦtheGenitivearticle (with συνεδρίου)
συνεδρίουcouncilGenitivegenitive after ἔξω (outside the council chamber)συνέδριον: 'council, Sanhedrin'; the governing Jewish council of seventy-one, here in session; the highest Jewish judicial/legislative body.
ἀπελθεῖνto go awayAor Act Inf · ἀπέρχομαιcomplementary infinitive of κελεύσαντες→ constative aorist (single act of departure ordered)ἀπέρχομαι: 'go away, depart'; the council orders the apostles out of the chamber for private deliberation.
συνέβαλλονthey were consultingImpf Act Indic 3 Pl · συμβάλλωmain verb (the council's private deliberation)→ progressive imperfect (ongoing deliberation)συμβάλλω: 'throw together, discuss, confer'; πρὸς ἀλλήλους + συμβάλλω = 'confer with one another'; a Lukan word for deliberative exchange (cf. Luke 2:19; Acts 17:18; 20:14).
πρόςwithpreposition + accusative (associative: with one another)
ἀλλήλουςone anotherAccusativereciprocal pronoun (object of πρός)ἀλλήλων: 'one another, each other'; the reciprocal pronoun highlights the mutual deliberation.
16

λέγοντες· Τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν δι᾽ αὐτῶν, πᾶσιν τοῖς κατοικοῦσιν Ἰερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα ἀρνεῖσθαι·

saying: 'What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it.

Deliberation (the council's dilemma)asyndetonDirect speech gives the reader access to the council's private admission. The rhetorical question opens the impasse: ποιήσωμεν is a deliberative subjunctive. The γνωστὸν σημεῖον (notable/known sign) openly concedes the miracle; their problem is that the sign is publicly known (φανερόν) — suppression is impossible. The irony: the council uses the very word (γνωστόν) Peter used in v.10.
λέγοντεςsayingPres Act Ptc Nom Pl M · λέγωparticiple of indirect speech (introducing the deliberation)→ progressive present (what they kept saying in their consultation)λέγω: 'say'; the present participle is coincident with συνέβαλλον — the deliberation proceeds through speech.
ΤίwhatAccusativeinterrogative pronoun (object of ποιήσωμεν)τί: 'what?'; the deliberative question.
ποιήσωμενshall we doAor Act Subj 1 Pl · ποιέωdeliberative subjunctive (seeking a course of action)→ deliberative subjunctive (what are we to do?)ποιέω: 'do'; the deliberative subjunctive expresses the council's impasse — they have no good option.
τοῖςwithDativearticle
ἀνθρώποιςmenDativedative of disadvantage (what to do to/with them)ἄνθρωπος: the council's disparaging generic — 'these people' contrasts with Peter's own use of ἄνθρωπος (v.9: the healed man).
τούτοιςtheseDativedative (demonstrative modifier of ἀνθρώποις)οὗτος: 'these ones'; dismissive or hostile demonstrative.
ὅτιforconjunction (introducing causal/substantive clause)
μένindeedparticle (concessive: 'on the one hand')μέν: contrastive particle anticipating a δέ-clause; here with γάρ it introduces a concession: 'for the sign is indeed evident…'
γάρforexplanatory conjunction
γνωστόνnotable/knownNominativepredicate adjectiveγνωστός: 'known, notable'; echoes Peter's γνωστὸν ἔστω (v.10) — the council unwittingly uses the apostle's word; the miracle is 'known' precisely because Peter proclaimed it.
σημεῖονsignNominativesubject of γέγονενσημεῖον: 'sign'; in Lukan usage a miracle as pointer to divine activity; here the council concedes its reality.
γέγονενhas occurredPerf Act Indic 3 Sg · γίνομαιmain verb (the council's admission)→ intensive perfect (the sign stands as an accomplished reality)γίνομαι: 'happen, become'; the perfect marks the sign as a present fact with undeniable implications.
δι᾽throughpreposition + genitive (instrumental agency)
αὐτῶνthemGenitivegenitive of agent after διάαὐτῶν: 'through them' — the council concedes the apostles' mediation of the miracle.
πᾶσινto allDativedative of recipient (the audience for whom it is evident)πᾶς: 'all'; the universal knowledge makes suppression impossible.
τοῖςtheDativearticle
κατοικοῦσινdwellingPres Act Ptc Dat Pl M · κατοικέωsubstantival participle (those dwelling in Jerusalem)→ progressive present (permanent residents)κατοικέω: 'dwell, inhabit'; the permanent residents of Jerusalem — not just pilgrims — know about the healing.
ἸερουσαλήμJerusalemDativedative of place (location of the residents)Ἰερουσαλήμ: the city where the healing and the preaching took place.
φανερόνevidentNominativepredicate adjective (describing the sign as obvious)φανερός: 'evident, visible, manifest'; the sign is publicly and undeniably plain.
καίandcoordinating conjunction
οὐnotnegation
δυνάμεθαwe are ablePres Mid/Pass Indic 1 Pl · δύναμαιmain verb (the council's admitted inability)→ descriptive present (their actual limitation)δύναμαι: 'be able, can'; the council confesses their inability — a confession that vindicates the apostles.
ἀρνεῖσθαιto denyPres Mid/Pass Inf · ἀρνέομαιcomplementary infinitive of δυνάμεθα→ progressive present (deny the ongoing evidence)ἀρνέομαι: 'deny, disown'; the council cannot deny what stands before them — the healed man, the report of all Jerusalem.
17

ἀλλ᾽ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαόν, ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων.

But in order that it spread no further among the people, let us warn them to speak no longer to anyone in this name.'

Adversative resolutionἀλλάThe council's only available option is suppression — a prohibition rather than a refutation. The ἵνα μή clause states their aim (containment); ἀπειλησώμεθα is a hortatory subjunctive ('let us warn'). The prohibition against speaking ἐπὶ τῷ ὀνόματι τούτῳ ('in this name') ironically names the very power they cannot suppress.
ἀλλ᾽butadversative conjunction (contrasting with the inability to deny)ἀλλά: 'but'; strong adversative — they cannot deny but they can forbid.
ἵναin order thatpurpose conjunction
μήnotnegation (with subjunctive in purpose clause)
ἐπίfurtherpreposition + accusative (degree: 'to a greater extent')
πλεῖονmoreAccusativeaccusative after ἐπί (comparative: no further)πολύς comparative: 'more, further'; ἐπὶ πλεῖον = 'to a greater degree, further.'
διανεμηθῇit spreadAor Pass Subj 3 Sg · διανέμωverb of purpose clause→ constative aorist (single spread that they wish to prevent)διανέμω: 'distribute, spread, disseminate'; passive = 'be spread/propagated'; only here in Acts; a word for the contagious spread of a report or movement.
εἰςamongpreposition + accusative (extent: into the people)
τόνtheAccusativearticle
λαόνpeopleAccusativeaccusative after εἰς (the population at risk of hearing the message)λαός: 'people'; the council's fear is that the λαός — who are already responding (v.4) — will be reached even more broadly.
ἀπειλησώμεθαlet us warnAor Mid Subj 1 Pl · ἀπειλέωhortatory subjunctive (the council's resolution)→ constative aorist (a single solemn warning to be issued)ἀπειλέω: 'threaten, warn with threats'; a strong word — official warning backed by the threat of punishment.
αὐτοῖςthemDativedative of indirect object (the object of the warning)
μηκέτιno longertemporal negation (with infinitive: no longer to speak)μηκέτι: 'no longer, not from now on'; the temporal negation prohibits continuing speech.
λαλεῖνto speakPres Act Inf · λαλέωinfinitive (content of the warning: what they must not do)→ progressive present (ongoing speech they are to cease)λαλέω: 'speak'; the prohibition targets the ongoing proclamation the apostles have been conducting.
ἐπίinpreposition + dative (on the basis of/invoking the name)
τῷtheDativearticle
ὀνόματιnameDativedative after ἐπί (invoking Jesus' name as basis)ὄνομα: 'name'; the fourth occurrence of ὄνομα in the chapter (vv.7, 10, 12, 17); the name of Jesus is the contested object of the entire episode.
τούτῳthisDativedative (demonstrative, dismissive: 'this name')οὗτος: the council's use of the demonstrative may be dismissive — 'this name' (rather than naming it) = studied avoidance of the name Jesus.
μηδενίto no oneDativedative of indirect object (absolute prohibition)μηδείς: 'no one, none'; the prohibition is absolute — not to any person.
ἀνθρώπωνof peopleGenitivepartitive genitive after μηδενίἄνθρωπος: 'person'; μηδενὶ ἀνθρώπων = 'to no person whatsoever' — universal prohibition.
18

καὶ καλέσαντες αὐτοὺς παρήγγειλαν τὸ καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ.

And having called them, they charged them not to speak or teach at all in the name of Jesus.

Narrative execution (the prohibition delivered)καίThe private resolution (v.17) becomes the official charge. παρήγγειλαν is an official command verb used for authoritative orders (cf. Acts 1:4; 5:28; 16:18; 23:22). τὸ καθόλου (= 'altogether, absolutely') intensifies the prohibition: not in any way, not at all.
καίandcoordinating conjunction (narrative continuation)
καλέσαντεςhaving calledAor Act Ptc Nom Pl M · καλέωattendant circumstance participle (recalled for sentencing)→ constative aorist (the act of recalling them)καλέω: 'call, summon'; the apostles are recalled into the chamber to receive the official verdict.
αὐτούςthemAccusativeobject of καλέσαντες
παρήγγειλανthey chargedAor Act Indic 3 Pl · παραγγέλλωmain verb (official command)→ constative aorist (the official charge issued)παραγγέλλω: 'command, charge, order'; an official command from recognized authority; the word Luke uses for binding directives (1:4; 5:28; 10:42; 15:5; 16:18; 23:22).
τόtheAccusativearticle (nominalizing the adverb καθόλου)
καθόλουat alladverb (absolute negation: 'not at all')καθόλου: 'altogether, in any way, at all'; an intensifying adverb; τὸ καθόλου μή = 'absolutely not' — the council means complete silence.
μήnotnegation (with infinitives: prohibitive)
φθέγγεσθαιto speakPres Mid/Pass Inf · φθέγγομαιinfinitive (content of prohibition)→ progressive present (cease the ongoing speaking)φθέγγομαι: 'utter, speak, proclaim'; a slightly more formal/literary word for public utterance; combined with διδάσκειν covers both proclamation and systematic teaching.
μηδέnorcorrelative negation (extending the prohibition)μηδέ: 'and not, nor'; extends the prohibition to the second activity.
διδάσκεινto teachPres Act Inf · διδάσκωinfinitive (coordinate with φθέγγεσθαι)→ progressive present (cease ongoing teaching)διδάσκω: 'teach'; the pair φθέγγεσθαι / διδάσκειν covers spontaneous proclamation and systematic instruction respectively.
ἐπίinpreposition + dative (on the basis of the name)
τῷtheDativearticle
ὀνόματιnameDativedative after ἐπί (invoking the name as authority)ὄνομα: 'name'; the official prohibition targets speech 'upon/in the name of Jesus.'
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive (personal name, specifying the ὄνομα)Ἰησοῦς: the first time the council's official charge names Jesus — the name they sought to suppress (v.17 τούτῳ).
19

ὁ δὲ Πέτρος καὶ Ἰωάννης ἀποκριθέντες εἶπον πρὸς αὐτούς· Εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ θεοῦ, κρίνατε·

But Peter and John answered them: 'Whether it is right in the sight of God to listen to you rather than to God, you judge.

Counter-response (apostolic refusal)δέPeter and John reverse the judicial roles: κρίνατε ('you judge') hands the moral verdict back to the council. The question poses an either/or that is rhetorically unanswerable: the council cannot declare that one should obey humans over God. ἐνώπιον τοῦ θεοῦ frames the ultimate accountability — the court of divine opinion supersedes the Sanhedrin.
theNominativearticle (introducing the named subject)
δέbutadversative particle
ΠέτροςPeterNominativesubject (first of compound)Πέτρος: Peter; now the speaker again after the council's charge.
καίandcoordinating conjunction
ἸωάννηςJohnNominativesubject (second of compound)Ἰωάννης: John; the two speak together, confirming their solidarity.
ἀποκριθέντεςansweringAor Pass Ptc Nom Pl M · ἀποκρίνομαιattendant circumstance participle (speech introduction)→ constative aorist (the act of answering)ἀποκρίνομαι: 'answer, reply'; the deponent aorist participle is a standard speech-introduction formula in Luke-Acts.
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb (speech act)→ constative aoristλέγω: standard speech introduction.
πρόςtopreposition + accusative (recipient)
αὐτούςthemAccusativeobject of πρός
Εἰwhetherconditional / indirect question markerεἰ: introduces the indirect question (indirect interrogative: 'whether…'); the council must adjudicate.
δίκαιόνrightNominativepredicate adjective (what is being judged)δίκαιος: 'right, just'; the appeal to justice/rightness invokes a standard the council cannot deny.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic presentεἰμί: copula.
ἐνώπιονbeforeimproper preposition + genitive (in the sight of)ἐνώπιον: 'before, in the sight/presence of'; the ultimate court is divine judgment.
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive after ἐνώπιον (God as the ultimate judge)θεός: God; the appeal to divine judgment inverts the council's claim to be the ultimate authority.
ὑμῶνyouGenitivegenitive (object of ἀκούειν: 'listen to you')ὑμεῖς: 'you'; placed emphatically early in the comparison.
ἀκούεινto listenPres Act Inf · ἀκούωsubject infinitive of ἐστιν (what is/is not right)→ progressive present (ongoing obedience)ἀκούω: 'hear, listen, obey'; with genitive = 'obey, submit to the authority of.'
μᾶλλονrathercomparative adverb (ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ θεοῦ)μᾶλλον: 'more, rather'; sets up the either/or comparison that the council cannot decide against God.
thancomparative conjunction
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive (object of ἀκούειν in comparison)θεός: the other term of the comparison; the council cannot honestly rule against obedience to God.
κρίνατεyou judgeAor Act Impr 2 Pl · κρίνωmain verb (challenge: apostolic invitation for the council to judge)→ constative aorist imperative (decisive judicial verdict invited)κρίνω: 'judge, decide'; the terse imperative turns the tables — the council is summoned to give the verdict, but any answer condemns them.
20

οὐ γὰρ δυνάμεθα ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν.

for we are not able to stop speaking about what we have seen and heard.'

Ground for the refusalγάρThe ground of v.19's challenge: the apostles declare an impossibility — they cannot not speak. The combination of εἴδαμεν καὶ ἠκούσαμεν echoes the language of eyewitness testimony (Luke 24:48; Acts 1:8; 2:32; 3:15), establishing that their proclamation is grounded in personal experience of the risen Jesus, not merely opinion.
οὐnotnegation
γάρforexplanatory conjunction
δυνάμεθαwe are ablePres Mid/Pass Indic 1 Pl · δύναμαιmain verb (impossibility of silence)→ gnomic present (an enduring impossibility)δύναμαι: 'be able'; οὐ δυνάμεθα echoes the council's own οὐ δυνάμεθα (v.16) — both sides share an incapacity, but the apostles' inability is one of Spirit-driven necessity.
ἡμεῖςweNominativeemphatic subject pronounἡμεῖς: emphatic 'we' — the apostles, eyewitnesses; the emphasis stresses personal obligation and identity.
whatAccusativerelative pronoun (object of λαλεῖν — content of speech)ὅς: 'what'; introduces the eyewitness content.
εἴδαμενwe have seenAor Act Indic 1 Pl · ὁράωrelative clause verb (eyewitness: what they saw)→ constative aorist (the completed experience of seeing)ὁράω: 'see'; the aorist marks the completed acts of seeing (the resurrection appearances, the miracles, Jesus' ministry).
καίandcoordinating conjunction
ἠκούσαμενwe have heardAor Act Indic 1 Pl · ἀκούωrelative clause verb (coordinate: what they heard)→ constative aorist (completed experience of hearing)ἀκούω: 'hear'; the pair εἴδαμεν / ἠκούσαμεν is the standard formula of eyewitness testimony in antiquity and in Luke-Acts.
μήnotnegation (with infinitive: to not speak = cease speaking)
λαλεῖνto speakPres Act Inf · λαλέωcomplementary infinitive of δυνάμεθα (the prohibited action they are compelled to do)→ progressive present (the ongoing proclamation they cannot stop)λαλέω: 'speak'; the very word of the council's prohibition (v.18 φθέγγεσθαι / διδάσκειν; here λαλεῖν) — the apostles refuse the silencing.
21

οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῷ γεγονότι.

And having further threatened them, they released them, finding no way to punish them, because of the people — for everyone was glorifying God for what had happened.

Narrative resolution (release with threats)δέThe council's impotence is complete: they can only add threats (προσαπειλησάμενοι, a hapax) before releasing the apostles. The reason is explicitly the λαός — the same λαός over whom they claim authority (vv.8, 17) and whose δοξάζειν τὸν θεόν places them on the apostolic side. This is Lukan irony: the crowd's praise of God frustrates the council's legal strategy.
οἱtheyNominativearticle used as pronoun (the council)article as pronoun: 'they' referring to the council.
δέandconnective particle
προσαπειλησάμενοιhaving further threatenedAor Mid Ptc Nom Pl M · προσαπειλέωattendant circumstance participle→ constative aorist (the additional threat)προσαπειλέω: 'threaten in addition, threaten further'; hapax legomenon in the NT; the προς- prefix = 'on top of/in addition to' the earlier warning (v.17).
ἀπέλυσανreleasedAor Act Indic 3 Pl · ἀπολύωmain verb (the release)→ constative aorist (the act of release)ἀπολύω: 'release, set free, dismiss'; the standard word for judicial release.
αὐτούςthemAccusativeobject of ἀπέλυσαν
μηδένnothingAccusativeobject of εὑρίσκοντες (what they failed to find)μηδείς: 'nothing'; they found no ground, no method.
εὑρίσκοντεςfindingPres Act Ptc Nom Pl M · εὑρίσκωcircumstantial participle (causal: because they found nothing)→ conative present (trying and failing to find)εὑρίσκω: 'find, discover'; the present participle with μηδέν = 'finding nothing [of what they sought].'
τόtheAccusativearticle (nominalizing the indirect question πῶς)
πῶςhowindirect interrogative (how to punish)πῶς: 'how'; τὸ πῶς κολάσωνται = 'how they might punish them' — the articular indirect question.
κολάσωνταιthey might punishAor Mid Subj 3 Pl · κολάζωverb of indirect question (deliberative subjunctive in indirect discourse)→ constative aorist (the single punitive act sought)κολάζω: 'punish, chastise'; the council sought to punish but the people's support made it politically impossible.
αὐτούςthemAccusativeobject of κολάσωνται
διάbecause ofpreposition + accusative (cause)
τόνtheAccusativearticle
λαόνpeopleAccusativeaccusative after διά (the constraining cause)λαός: the people whose support for the apostles (v.4: 5000 believed; v.21: all glorifying God) is the council's political constraint.
ὅτιbecausecausal conjunction (explaining the λαός's effect)
πάντεςallNominativesubject (universalizing)πᾶς: 'all'; the universality of the people's praise makes punishment politically suicidal.
ἐδόξαζονwere glorifyingImpf Act Indic 3 Pl · δοξάζωmain verb of ὅτι-clause→ descriptive imperfect (the ongoing doxology of the people)δοξάζω: 'glorify, praise'; a Lukan praise-response to a divine act (cf. Luke 5:25–26; 7:16; Acts 11:18; 21:20).
τόνtheAccusativearticle
θεόνGodAccusativeobject of ἐδόξαζονθεός: God, not the apostles, receives the glory — the proper Lukan attribution.
ἐπίforpreposition + dative (ground/occasion: glorifying God on the basis of)
τῷtheDativearticle
γεγονότιwhat had happenedPerf Act Ptc Dat Sg N · γίνομαιsubstantival participle (the occasion of the praise)→ intensive perfect (the event and its ongoing impact)γίνομαι: 'happen, occur'; τὸ γεγονός = 'the thing that had happened' — the healing and the apostolic proclamation.
22

ἐτῶν γὰρ ἦν πλειόνων τεσσεράκοντα ὁ ἄνθρωπος ἐφ᾽ ὃν γεγόνει τὸ σημεῖον τοῦτο τῆς ἰάσεως.

For the man on whom this sign of healing had been performed was more than forty years old.

Explanatory elaborationγάρA brief narrative aside explains why the healing was so remarkable and undeniable: the man was over forty years old, meaning he had been lame from birth (3:2) for more than four decades. The double perfect (γεγόνει) underlines the permanence of his healed state. This verse closes the arrest-and-trial episode before the community scene of vv.23ff.
ἐτῶνyearsGenitivegenitive of measure (age)ἔτος: 'year'; genitive of age/measure with the verb ἦν — 'he was of [more than] forty years.'
γάρforexplanatory conjunction
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (copula of age)→ descriptive imperfect (his age at the time of healing)εἰμί: 'be'; ἐτῶν πλειόνων τεσσεράκοντα ἦν = 'was more than forty years.'
πλειόνωνmore thanGenitivegenitive (comparative adjective modifying ἐτῶν)πολύς comparative: 'more'; πλειόνων τεσσεράκοντα = 'more than forty.'
τεσσεράκονταfortynumeral (modifying ἐτῶν)τεσσεράκοντα: 'forty'; indeclinable numeral; a significant age, stressing the lifelong nature of the disability.
theNominativearticle
ἄνθρωποςmanNominativesubject (the healed man)ἄνθρωπος: the lame man of 3:2; his age is the final note that caps the undeniability of the healing.
ἐφ᾽on whompreposition + relative (upon whom the sign occurred)
ὅνwhomAccusativerelative pronoun (object of ἐφ᾽, referring to ἄνθρωπος)
γεγόνειhad been performedPlupf Act Indic 3 Sg · γίνομαιmain verb of relative clause (pluperfect: past action relative to the episode)→ intensive pluperfect (the healing stood as an accomplished fact)γίνομαι: 'occur, happen'; the pluperfect γεγόνει marks the healing as prior to the trial — it is a completed and standing reality.
τόtheNominativearticle
σημεῖονsignNominativesubject of γεγόνει (the sign that occurred on him)σημεῖον: 'sign'; closes the healing narrative's vocabulary (v.16: γνωστὸν σημεῖον), the sign that the council admitted and could not deny.
τοῦτοthisNominativedemonstrative (attributive to σημεῖον)οὗτος: 'this'; refers to the specific healing sign the whole narrative has been about.
τῆςofGenitivearticle
ἰάσεωςhealingGenitivegenitive of content/apposition (the sign = the healing)ἴασις: 'healing, cure'; used in Acts 4:22, 30; a medical term for the act of curing; with σημεῖον = 'the sign consisting of healing.'
23

Ἀπολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπον.

When they were released, they went to their own people and reported everything that the chief priests and the elders had said to them.

Narrative transition (return to community)δέThe release leads to a return τοὺς ἰδίους ('to their own' — the believing community). The full report (ὅσα … εἶπον) prepares the prayer of vv.24–30. 'Their own' (ἴδιοι) is a Johannine word for the community of disciples (John 1:11; 13:1) here in Acts marking the social boundary of the new community.
Ἀπολυθέντεςbeing releasedAor Pass Ptc Nom Pl M · ἀπολύωattendant circumstance / temporal participle→ constative aorist (the completed release)ἀπολύω: 'release'; picks up ἀπέλυσαν (v.21) — the same release now described from the apostles' perspective.
δέandconnective particle (narrative continuation)
ἦλθονthey wentAor Act Indic 3 Pl · ἔρχομαιmain verb (the return to community)→ constative aorist (the act of going)ἔρχομαι: 'come, go'; the movement back to the community.
πρόςtopreposition + accusative (destination)
τούςtheirAccusativearticle
ἰδίουςown [people]Accusativesubstantival adjective (the community of believers)ἴδιος: 'one's own'; τοὺς ἰδίους = 'their own [people]' — the Jerusalem community of disciples; the phrase marks the distinct social identity of the early church.
καίandcoordinating conjunction
ἀπήγγειλανreportedAor Act Indic 3 Pl · ἀπαγγέλλωmain verb (the full report to the community)→ constative aorist (the act of reporting)ἀπαγγέλλω: 'report, announce, declare'; the prefix ἀπό suggests a report from a source — they bring the news of the Sanhedrin's deliberations back to the community.
ὅσαeverything thatAccusativerelative pronoun (object of ἀπήγγειλαν: the content of the report)ὅσος: 'as much/many as, everything that'; the comprehensive relative — the whole content of the council's proceedings.
πρόςtopreposition + accusative (recipient of the council's speech)
αὐτούςthemAccusativeobject of πρός (= Peter and John, the recipients of the council's charge)
οἱtheNominativearticle
ἀρχιερεῖςchief priestsNominativesubject of εἶπον (the speakers reported on)ἀρχιερεύς: 'chief priest'; the priestly leadership of the Sanhedrin.
καίandcoordinating conjunction
οἱtheNominativearticle
πρεσβύτεροιeldersNominativesubject (coordinate with ἀρχιερεῖς)πρεσβύτερος: 'elder'; the joint leadership of the council (cf. v.5).
εἶπονhad saidAor Act Indic 3 Pl · λέγωmain verb of relative clause→ constative aorist (the council's speech reported)λέγω: 'say'; the aorist εἶπον here = the charge they had issued.
24

οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν· Δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς,

And when they heard it, they lifted their voice to God with one accord and said: 'Sovereign Lord, you who made heaven and earth and the sea and everything in them,

Community response: corporate prayerδέThe community responds to the report with united prayer (ὁμοθυμαδόν — a Lukan keyword for community unanimity, Acts 1:14; 2:46; 5:12; 15:25). The prayer opens with the address Δέσποτα ('Sovereign Lord') — a word that emphasizes absolute divine sovereignty, contrasting with the Sanhedrin's pretensions. The creation address grounds the prayer in God's universal dominion.
οἱtheyNominativearticle as pronoun (the community)
δέandconnective particle
ἀκούσαντεςhaving heardAor Act Ptc Nom Pl M · ἀκούωtemporal participle (upon hearing the report)→ constative aorist (the act of hearing)ἀκούω: 'hear'; the hearing of the report triggers the prayer.
ὁμοθυμαδόνwith one accordadverb (manner: unanimously)ὁμοθυμαδόν: 'with one mind/purpose'; a compound of ὁμοῦ + θυμός; a key Lukan word for the unity of the early community (1:14; 2:1, 46; 4:24; 5:12; 7:57; 8:6; 15:25; 18:12; 19:29).
ἦρανliftedAor Act Indic 3 Pl · αἴρωmain verb (the act of raising a voice in prayer)→ constative aorist (the united prayer act)αἴρω: 'lift, raise'; αἴρειν φωνήν = 'to raise the voice' — an LXX idiom for communal crying out (cf. Judg 2:4; 1 Sam 11:4).
φωνήνvoiceAccusativeobject of ἦραν (idiomatic)φωνή: 'voice'; the unified φωνή expresses the community's solidarity.
πρόςtopreposition + accusative (direction of prayer)
τόνtheAccusativearticle
θεόνGodAccusativeobject of πρός (the addressee of prayer)θεός: God as the recipient of the prayer — who is then addressed as Δέσποτα.
καίandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (the prayer introduced)→ constative aorist (the prayer act)λέγω: speech introduction verb.
ΔέσποταSovereign LordVocativevocative (address to God)δεσπότης: 'master, lord, sovereign'; emphasizes absolute ownership and authority; used of God in LXX and Jewish prayer (Isa 1:24; Jer 1:6); in NT at Luke 2:29; Acts 4:24; Rev 6:10. The contrast with the Sanhedrin's authority is pointed.
σύyouNominativeemphatic subject pronoun (attributive with ὁ ποιήσας)σύ: emphatic — 'you yourself, the one who made…'; the prayer's confession of God's creative sovereignty.
the oneNominativearticle (introducing substantival participle)
ποιήσαςwho madeAor Act Ptc Nom Sg M · ποιέωsubstantival participle (predicate: the creator God)→ constative aorist (the one creative act)ποιέω: 'make, create'; echoes the creation formula of Exod 20:11; Neh 9:6; Ps 146:6 LXX — God as creator of all grounds his sovereignty over the Sanhedrin's threats.
τόνtheAccusativearticle
οὐρανόνheavenAccusativeobject of ποιήσας (first of the created realms)οὐρανός: 'heaven, sky'; the merism heaven/earth/sea covers the totality of created reality.
καίandcoordinating conjunction
τήνtheAccusativearticle
γῆνearthAccusativeobject of ποιήσας (second created realm)γῆ: 'earth, land'; the second of the merism.
καίandcoordinating conjunction
τήνtheAccusativearticle
θάλασσανseaAccusativeobject of ποιήσας (third created realm)θάλασσα: 'sea'; the triad heaven/earth/sea draws on Exod 20:11 LXX and Ps 146:6 LXX.
καίandcoordinating conjunction
πάνταeverythingAccusativeobject of ποιήσας (comprehensively)πᾶς: 'all, every'; πάντα τὰ ἐν αὐτοῖς = 'everything in them' — the totality of creation under God's sovereign care.
τάtheAccusativearticle (introducing the content clause)
ἐνinpreposition + dative (within the created realms)
αὐτοῖςthemDativedative after ἐν (= heaven, earth, and sea)
25

ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυὶδ παιδός σου εἰπών· Ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά;

who through the Holy Spirit by the mouth of David your servant said: 'Why did the nations rage and the peoples plot in vain?'

Scriptural citation (Ps 2:1)asyndetonA relative clause continuing the address to God, introducing the Psalm citation. The text of the introduction is syntactically compressed in the best MSS (ὁ τοῦ πατρὸς ἡμῶν … εἰπών), with the intermediate step of 'by the mouth of David your servant' inserted between the relative and the participle. Some later MSS expand to smooth it. The prayer reads Ps 2:1–2 as fulfilled in the opposition to Jesus. ἐφρύαξαν (aorist of φρυάσσω, 'rage, snort') translates the LXX of Ps 2:1.
whoNominativearticle as relative pronoun (continuing the address to God)article used pronominally; continues the relative clause from ὁ ποιήσας in v.24.
τοῦourGenitivearticle (possessive genitive head with πατρός)
πατρόςfather'sGenitivegenitive of relationship (mediation through the patriarch David)πατήρ: 'father'; τοῦ πατρὸς ἡμῶν — 'of our father' — the relationship clause introduces David as the ancestral channel of divine speech.
ἡμῶνourGenitivegenitive (possessive: our father = our ancestor David)
διάthroughpreposition + genitive (means of inspiration)
πνεύματοςSpiritGenitivegenitive after διά (the divine means: the Holy Spirit)πνεῦμα: 'Spirit'; διὰ πνεύματος ἁγίου = 'through the Holy Spirit' — the Spirit as the agent who inspired David's utterance.
ἁγίουholyGenitivegenitive (attributive: the Holy Spirit)ἅγιος: 'holy'; πνεῦμα ἅγιον = the Holy Spirit.
στόματοςmouthGenitivegenitive (instrumental: by the mouth of David)στόμα: 'mouth'; διὰ στόματος = 'by the mouth of' — the standard prophetic inspiration formula (cf. Acts 1:16; 3:18, 21; Luke 1:70).
ΔαυίδDavidGenitivegenitive of possession/attribution (whose mouth)Δαυίδ: King David, author of the Psalms in Jewish tradition; Acts consistently cites Psalms as David's Spirit-inspired speech.
παιδόςservantGenitivegenitive in apposition to Δαυίδπαῖς: 'child, servant'; παῖς σου = 'your servant' — the honorific title of the covenant servant; used of David and Jesus (v.27, 30) in this prayer.
σουyourGenitivegenitive (possessive: God's servant David)
εἰπώνwho saidAor Act Ptc Nom Sg M · λέγωsubstantival participle (= ὁ εἰπών: the one who said, God speaking through David)→ constative aorist (the historical utterance)λέγω: 'say'; the aorist participle marks the past prophetic utterance now being cited.
Ἱνατίwhyinterrogative conjunction (LXX citation Ps 2:1)ἱνατί: 'why? for what reason?'; LXX form of the rhetorical question; = ἵνα τί (what purpose?).
ἐφρύαξανdid rageAor Act Indic 3 Pl · φρυάσσωmain verb of cited question→ constative aorist (the historic raging)φρυάσσω: 'snort, rage, be arrogant'; only here in NT; the LXX word for רָגַשׁ (Ps 2:1) — the nations' proud, turbulent opposition to God's anointed.
ἔθνηnationsNominativesubject of ἐφρύαξανἔθνος: 'nation, Gentile'; in vv.27–28 applied to Pilate/Romans and the Gentiles at Jesus' trial.
καίandcoordinating conjunction
λαοίpeoplesNominativesubject of ἐμελέτησανλαός: 'people'; in v.27 'peoples' is applied to Israel (λαοὶ Ἰσραήλ); the pair ἔθνη / λαοί in the Psalm = the Gentiles + Israel at the trial of Jesus.
ἐμελέτησανplottedAor Act Indic 3 Pl · μελετάωmain verb of second line of Ps citation→ constative aorist (the historic plotting)μελετάω: 'meditate on, plot, devise'; LXX translation of הָגָה (Ps 2:1); 'plot in vain' — devising schemes that are ultimately futile.
κενάempty thingsAccusativeobject of ἐμελέτησαν (the vain schemes)κενός: 'empty, vain, futile'; κενά = 'empty/futile things' — their plotting ultimately accomplishes nothing against God's purpose (cf. v.28 ὅσα … προώρισεν).
26

παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ.

'The kings of the earth set themselves, and the rulers were gathered together against the Lord and against his Anointed.'

Ps 2:2 (continued citation)asyndetonThe second verse of Psalm 2 in the LXX, applying 'kings' and 'rulers' to Herod and Pilate (v.27), and 'the Lord and his Christ' to God and Jesus. The ἐπὶ τὸ αὐτό ('at the same place/together') is a Lukan phrase (2:1, 44, 47; 3:1) denoting concerted gathering — here the gathered opposition to Jesus.
παρέστησανset themselvesAor Act Indic 3 Pl · παρίστημιmain verb (Ps 2:2 citation)→ constative aorist (the historic stance of opposition)παρίστημι: 'stand beside, take a stand'; the aorist intransitive = 'presented themselves, took their stand' — a stance of opposition or readiness for conflict.
οἱtheNominativearticle
βασιλεῖςkingsNominativesubject of παρέστησανβασιλεύς: 'king'; in the Psalm, the world's rulers; in v.27 applied to Herod Antipas.
τῆςof theGenitivearticle
γῆςearthGenitivegenitive of sphere (kings of the earth = the world's powers)γῆ: 'earth'; 'kings of the earth' = the universalizing scope of the opposition.
καίandcoordinating conjunction
οἱtheNominativearticle
ἄρχοντεςrulersNominativesubject of συνήχθησανἄρχων: 'ruler'; in v.27 applied to Pilate; the ἄρχοντες of the Psalm become the specific rulers of Jesus' Passion.
συνήχθησανwere gatheredAor Pass Indic 3 Pl · συνάγωmain verb (assembled in opposition)→ constative aorist (the historic gathering)συνάγω: 'gather together'; the passive = 'were gathered' — they assembled against God's Messiah.
ἐπίatpreposition + accusative (place/manner: together)
τόtheAccusativearticle
αὐτόsame placeAccusativeaccusative (idiomatic: ἐπὶ τὸ αὐτό = together, at the same place)αὐτός: ἐπὶ τὸ αὐτό = 'together, at the same place' — an LXX and Lukan idiom for concerted assembly.
κατάagainstpreposition + genitive (hostile: against)
τοῦtheGenitivearticle
κυρίουLordGenitivegenitive after κατά (the one opposed: God)κύριος: 'Lord'; = God the Father in the Psalm; the opposition to Jesus is opposition to the Lord God himself.
καίandcoordinating conjunction
κατάagainstpreposition + genitive (hostile: against)
τοῦhisGenitivearticle
χριστοῦAnointedGenitivegenitive after κατά (God's Anointed = Jesus)χριστός: 'Anointed One, Messiah'; in the Psalm = the Davidic king; in the prayer's application = Jesus. The christological reading of Ps 2 is foundational in early Christianity (Acts 13:33; Heb 1:5; 5:5).
αὐτοῦhisGenitivegenitive (possessive: the Lord's Anointed)
27

συνήχθησαν γὰρ ἐπ᾽ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν, ὃν ἔχρισας, Ἡρῴδης τε καὶ Πόντιος Πιλᾶτος σὺν ἔθνεσιν καὶ λαοῖς Ἰσραήλ,

for truly in this city there were gathered against your holy servant Jesus, whom you anointed — Herod and Pontius Pilate, with the Gentiles and the peoples of Israel —

Typological fulfillment of Ps 2γάρThe γάρ-clause applies the Psalm precisely to the Passion narrative: Herod (king) + Pilate (ruler) + Gentiles (nations) + peoples of Israel (λαοί) fulfill the four actors of Ps 2:1–2. Jesus is addressed as the holy παῖς ('servant/child') of God — the Servant language of Isa 52–53 enters the prayer. ἐπ᾽ ἀληθείας ('in truth, truly') underscores the actual fulfillment.
συνήχθησανwere gatheredAor Pass Indic 3 Pl · συνάγωmain verb (the fulfillment of the Psalm)→ constative aorist (the historic gathering at the Passion)συνάγω: 'gather'; resumes the Psalm's συνήχθησαν (v.26) — the prayer says this prophecy was literally fulfilled.
γάρforexplanatory conjunction (the fulfillment clause)
ἐπ᾽inpreposition + dative (manner/basis)
ἀληθείαςtruthGenitivegenitive after ἐπί (ἐπ᾽ ἀληθείας = truly, in truth)ἀλήθεια: 'truth'; ἐπ᾽ ἀληθείας = 'in truth, truly, actually'; the prayer asserts actual historical fulfillment.
ἐνinpreposition + dative (location)
τῇthisDativearticle
πόλειcityDativedative of placeπόλις: 'city'; ἐν τῇ πόλει ταύτῃ = 'in this city' — Jerusalem, where the prayer is being prayed; the fulfillment happened here.
ταύτῃthisDativedative (demonstrative, attributive to πόλει)οὗτος: 'this'; pointing to Jerusalem where the community prays.
ἐπίagainstpreposition + accusative (hostile: against)
τόνtheAccusativearticle
ἅγιονholyAccusativeadjective (attributive, modifying παῖδά)ἅγιος: 'holy'; τὸν ἅγιον παῖδά = 'your holy servant'; echoes the Servant language and the title 'the Holy One of God' (Luke 4:34).
παῖδάservantAccusativeobject of ἐπί (the one gathered against)παῖς: 'servant/child'; παῖς θεοῦ = the Servant of the Lord (Isa 42, 52–53 LXX); applied to Jesus as God's chosen Servant in Acts 3:13, 26; 4:27, 30.
σουyourGenitivegenitive (possessive: God's servant)
ἸησοῦνJesusAccusativeapposition to παῖδά (identifying the servant)Ἰησοῦς: Jesus; the full identification — the Servant of the prayer = Jesus.
ὅνwhomAccusativerelative pronoun (object of ἔχρισας)
ἔχρισαςyou anointedAor Act Indic 2 Sg · χρίωrelative clause verb (God's anointing of Jesus as Messiah)→ constative aorist (the historic anointing: baptism/resurrection)χρίω: 'anoint'; the verb from which Χριστός derives; God's anointing of Jesus makes him the χριστός of Ps 2:2 — Acts 10:38 specifies the anointing as the Spirit at baptism.
ἩρῴδηςHerodNominativesubject (= the 'king' of Ps 2:2)Ἡρῴδης: Herod Antipas, tetrarch of Galilee, who examined Jesus (Luke 23:6–12); here fulfilling the Psalm's 'kings of the earth.'
τεbothconnective particle (Ἡρῴδης τε καὶ = both … and)τε … καί: 'both … and'; the correlative coordinates Herod and Pilate as the joint fulfillment.
καίandcoordinating conjunction (completing the τε … καί)
ΠόντιοςPontiusNominativesubject (part of compound, Roman ruler)Πόντιος: Pontius; the praenomen of the Roman prefect.
ΠιλᾶτοςPilateNominativesubject (= the 'ruler' of Ps 2:2)Πιλᾶτος: Pontius Pilate, Roman prefect of Judea 26–36 CE; the one who sentenced Jesus; fulfilling the Psalm's 'rulers.'
σύνwithpreposition + dative (accompaniment)
ἔθνεσινGentilesDativedative after σύν (fulfilling ἔθνη of Ps 2:1)ἔθνος: 'Gentile nation'; the Roman soldiers and Pilate's entourage fulfilling the Psalm's 'nations.'
καίandcoordinating conjunction
λαοῖςpeoplesDativedative after σύν (fulfilling λαοί of Ps 2:1)λαός: 'people'; λαοῖς Ἰσραήλ = 'peoples of Israel' — the Jewish crowd who called for crucifixion fulfilling the Psalm's 'peoples.'
ἸσραήλIsraelGenitivegenitive (possessive/identifying: peoples belonging to Israel)Ἰσραήλ: the covenant people whose complicity in the rejection of Jesus is here acknowledged alongside the Gentiles.
28

ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή [σου] προώρισεν γενέσθαι.

to do whatever your hand and your plan had predestined to take place.

Purpose clause (divine sovereignty)asyndetonAn infinitive of purpose (ποιῆσαι) appended to the gathering in v.27: they gathered to do what God's hand and plan had predestined. The prayer makes a striking theological move: human opposition to Jesus was instrumentalized within divine predetermination (προώρισεν). This is not fatalism but confidence that nothing lies outside God's sovereign purpose.
ποιῆσαιto doAor Act Inf · ποιέωinfinitive of purpose (modifying συνήχθησαν in v.27)→ constative aorist (the single action they accomplished, within God's plan)ποιέω: 'do, perform'; the purpose of their gathering was unwittingly to fulfill God's predetermined plan.
ὅσαwhateverAccusativerelative pronoun (object of ποιῆσαι and of προώρισεν)ὅσος: 'as much/many as, whatever'; the comprehensive relative — everything God's hand and plan ordained.
theNominativearticle
χείρhandNominativesubject of προώρισεν (first: God's hand = his power/action)χείρ: 'hand'; ἡ χείρ σου = 'your hand' — an OT anthropomorphism for God's active power (cf. Acts 4:30; 11:21; 13:11).
σουyourGenitivegenitive (possessive: God's hand)
καίandcoordinating conjunction
theNominativearticle
βουλήplanNominativesubject (coordinate: God's plan/will)βουλή: 'will, plan, counsel, purpose'; ἡ βουλή τοῦ θεοῦ is the divine plan of salvation in Acts (2:23; 5:38; 13:36; 20:27); its predetermination encompasses the cross.
προώρισενhad predestinedAor Act Indic 3 Sg · προορίζωmain verb (divine predetermination)→ constative aorist (the eternal predetermination expressed as a completed act)προορίζω: 'predestine, foreordain, determine beforehand'; NT word for divine pre-determination (Acts 4:28; Rom 8:29–30; 1 Cor 2:7; Eph 1:5, 11); God's plan included the Passion.
γενέσθαιto take placeAor Mid Inf · γίνομαιcomplementary infinitive of προώρισεν→ constative aorist (the events that took place)γίνομαι: 'happen, occur'; προώρισεν γενέσθαι = 'foreordained to happen' — the Passion events were within God's sovereign purpose.
29

καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου,

And now, Lord, look upon their threats, and grant to your servants to speak your word with all boldness,

Petition (the heart of the prayer)καίThe prayer pivots from praise/confession to petition. καὶ τὰ νῦν ('and now, in the present situation') marks the transition — a classic biblical formula (cf. Gen 44:10 LXX; 1 Kgs 18:11; Acts 5:38; 20:25; 27:22). Notably, the primary petition is NOT for protection from suffering but for παρρησία — boldness of speech. The secondary petition (v.30) is for signs. The prayer models the theology that suffering is not the problem; silence would be.
καίandcoordinating conjunction (narrative turn to petition)
τάtheAccusativearticle (nominalizing νῦν in the idiom τὰ νῦν)
νῦνnowtemporal adverb (καὶ τὰ νῦν = 'and now, in the present circumstances')νῦν: 'now'; τὰ νῦν is a Hellenistic idiom for the current situation; in Acts it marks a pivot from past grounding to present petition.
κύριεLordVocativevocative (direct address to God)κύριος: 'Lord'; the prayer addresses God as κύριε, picking up the κυρίου of the Psalm citation (v.26).
ἔπιδεlook uponAor Act Impr 2 Sg · ἐφοράωmain verb (imperative petition: 1st request)→ constative aorist imperative (an immediate divine act of attention)ἐφοράω: 'look upon, observe from above'; an LXX word for divine attention to human affairs (cf. 1 Kgs 8:29; Neh 9:32 LXX); the petition asks God to see the threat — implying he will act on what he sees.
ἐπίuponpreposition + accusative (direction of God's gaze)
τάςtheAccusativearticle
ἀπειλάςthreatsAccusativeobject of ἔπιδεἀπειλή: 'threat'; picks up the root from vv.17 and 21 (ἀπειλέω, προσαπειλέω) — the community names the council's threat before God.
αὐτῶνtheirGenitivegenitive (possessive: the council's threats)
καίandcoordinating conjunction (second petition)
δόςgrantAor Act Impr 2 Sg · δίδωμιmain verb (imperative petition: 2nd request — for boldness)→ constative aorist imperative (grant this gift)δίδωμι: 'give, grant'; δὸς … λαλεῖν = 'grant … to speak'; God is asked to enable what the council has forbidden.
τοῖςto theDativearticle
δούλοιςservantsDativedative of indirect object (the recipients of the grant)δοῦλος: 'slave, servant'; τοῖς δούλοις σου = 'to your servants' — the community's self-designation as servants of the Sovereign Lord (Δέσποτα, v.24).
σουyourGenitivegenitive (possessive)
μετάwithpreposition + genitive (manner)
παρρησίαςboldnessGenitivegenitive after μετά (manner of speaking)παρρησία: 'boldness, freedom of speech'; the key word of the chapter (v.13, 29, 31; cf. 28:31); the community prays for what the council saw in Peter and John and was disturbed by.
πάσηςallGenitivegenitive (attributive: qualifying παρρησίας — 'all boldness')πᾶς: 'all, every'; μετὰ παρρησίας πάσης = 'with all boldness' — the intensification of the gift requested.
λαλεῖνto speakPres Act Inf · λαλέωcomplementary infinitive of δός (the thing granted)→ progressive present (ongoing speaking — exactly what the council banned)λαλέω: 'speak'; the council's prohibition (v.18 μὴ … φθέγγεσθαι / διδάσκειν; v.17 μηκέτι λαλεῖν) is directly countered by this petition for continued speech.
τόνtheAccusativearticle
λόγονwordAccusativeobject of λαλεῖνλόγος: 'word'; τὸν λόγον σου = 'your word' — the apostolic message is God's own word; their speaking is his speaking.
σουyourGenitivegenitive (possessive: God's word)
30

ἐν τῷ τὴν χεῖρά σου ἐκτείνειν σε εἰς ἴασιν καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου Ἰησοῦ.

while you stretch out your hand to heal, and signs and wonders take place through the name of your holy servant Jesus.

Accompanying petition (signs to accompany the word)asyndetonThe secondary petition continues the main prayer of v.29: the community asks not only for boldness in speech but for accompanying divine power (healing, signs, wonders) through Jesus' name. The phrase ἐν τῷ … ἐκτείνειν (articular infinitive) frames the signs as the context in which bold speech occurs. The language of 'signs and wonders' is programmatic in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 8:13; 14:3; 15:12).
ἐνwhilepreposition + articular infinitive (temporal/modal)
τῷtheDativearticle (nominalizing the infinitive ἐκτείνειν)
τήνtheAccusativearticle
χεῖράhandAccusativeobject of ἐκτείνεινχείρ: 'hand'; ἐκτείνειν τὴν χεῖρα = 'stretch out the hand' — the OT gesture of divine power in action (Exod 7:5; Isa 31:3 LXX); cf. ἡ χείρ σου in v.28.
σουyourGenitivegenitive (possessive: God's hand)
ἐκτείνεινto stretch outPres Act Inf · ἐκτείνωarticular infinitive (subject of ἐν τῷ construction)→ progressive present (ongoing stretching out of God's hand)ἐκτείνω: 'stretch out, extend'; ἐκτείνειν τὴν χεῖρα εἰς ἴασιν = 'extend the hand for healing' — the prayer invites God's direct action through the apostles' ministry.
σεyouAccusativeaccusative subject of infinitiveσύ: 'you' (God); the subject of the infinitive is God himself.
εἰςforpreposition + accusative (purpose/result)
ἴασινhealingAccusativeaccusative of purpose (the goal of God's outstretched hand)ἴασις: 'healing, cure'; used at vv.22 and 30; a medical/religious term; picks up the ἴασις that brought the community to this crisis.
καίandcoordinating conjunction
σημεῖαsignsNominativesubject of γίνεσθαισημεῖον: 'sign'; σημεῖα καὶ τέρατα = 'signs and wonders' — the fixed biblical formula for miraculous divine activity (Exod 7:3; Deut 4:34; Joel 2:30 LXX; Acts 2:19, 22, 43; 5:12).
καίandcoordinating conjunction
τέραταwondersNominativesubject of γίνεσθαι (coordinate with σημεῖα)τέρας: 'wonder, portent'; always paired with σημεῖα in Acts; together they name the miraculous acts that validate the apostolic proclamation.
γίνεσθαιto take placePres Mid/Pass Inf · γίνομαιinfinitive (coordinate with ἐκτείνειν: a second ἐν τῷ … construction implied)→ progressive present (ongoing occurrence of signs)γίνομαι: 'happen, occur, take place'; σημεῖα καὶ τέρατα γίνεσθαι = signs and wonders happening — through Jesus' name.
διάthroughpreposition + genitive (agency/means)
τοῦtheGenitivearticle
ὀνόματοςnameGenitivegenitive after διά (the means by which signs occur)ὄνομα: 'name'; the fifth occurrence in the chapter (vv.7, 10, 12, 17, 18, 30); the name of Jesus as the locus of divine power and salvation.
τοῦtheGenitivearticle
ἁγίουholyGenitivegenitive (attributive, qualifying παιδός)ἅγιος: 'holy'; τοῦ ἁγίου παιδός σου = 'your holy servant' — the full servant-title echoes v.27.
παιδόςservantGenitivegenitive (of whose name = Jesus' name)παῖς: 'servant'; the παιδός Ἰησοῦ closes the prayer with the servant-Christology that frames the whole petition.
σουyourGenitivegenitive (possessive: God's servant)
ἸησοῦJesusGenitivegenitive (apposition to παιδός: identifying the servant)Ἰησοῦς: Jesus; the prayer closes naming him explicitly — through his name the signs are done.
31

Καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες πνεύματος ἁγίου, καὶ ἐλάλουν τὸν λόγον τοῦ θεοῦ μετὰ παρρησίας.

And when they had prayed, the place in which they were gathered was shaken, and they were all filled with the Holy Spirit and spoke the word of God with boldness.

Divine response to prayerκαίThe threefold response to the community's prayer: (1) physical theophany — the place was shaken, recalling Sinai (Exod 19:18) and the divine presence; (2) Spirit-filling — the answer to the petition for boldness is the Spirit himself; (3) bold speech — ἐλάλουν τὸν λόγον μετὰ παρρησίας is the direct fulfillment of v.29's petition. The genitive absolute δεηθέντων αὐτῶν frames the shaking as directly following the prayer.
Καίandcoordinating conjunction (narrative continuation)
δεηθέντωνhaving prayedAor Pass Ptc Gen Pl M · δέομαιgenitive absolute (temporal: after their prayer)→ constative aorist (the completed act of prayer)δέομαι: 'pray, beseech, ask'; the aorist marks the prayer as a completed act whose results follow immediately.
αὐτῶνtheyGenitivesubject of genitive absolute
ἐσαλεύθηwas shakenAor Pass Indic 3 Sg · σαλεύωmain verb (theophanic sign)→ constative aorist (the single moment of shaking)σαλεύω: 'shake, agitate'; the earthquake/shaking as theophany evokes Sinai (Exod 19:18; Ps 114:7 LXX; Isa 6:4); a sign of God's presence and response.
theNominativearticle
τόποςplaceNominativesubject of ἐσαλεύθητόπος: 'place'; the gathering-place of the community, probably the upper room or a house church.
ἐνinpreposition + dative (location)
whichDativerelative pronoun (referring to τόπος)
ἦσανwereImpf Act Indic 3 Pl · εἰμίperiphrastic imperfect (were assembled)→ descriptive imperfect (their ongoing assembled state)εἰμί: auxiliary in periphrastic construction with συνηγμένοι.
συνηγμένοιgatheredPerf Pass Ptc Nom Pl M · συνάγωperiphrastic participle (with ἦσαν: they had been gathered)→ intensive perfect (assembled and remaining assembled)συνάγω: 'gather'; the periphrastic perfect describes the community as assembled as a standing state.
καίandcoordinating conjunction (the second divine response)
ἐπλήσθησανwere filledAor Pass Indic 3 Pl · πίμπλημιmain verb (the Spirit-filling)→ constative aorist (the immediate divine act of filling)πίμπλημι: 'fill'; ἐπλήσθησαν πνεύματος ἁγίου echoes Pentecost (2:4) and the previous Spirit-filling in the chapter (v.8); God's answer to the petition of v.29.
ἅπαντεςallNominativesubject (emphatic: every one of them)ἅπας: 'all, every single one'; the stronger form of πᾶς; the filling is comprehensive — no member excluded.
πνεύματοςSpiritGenitivegenitive of content (filled with)πνεῦμα: 'Spirit'; πνεύματος ἁγίου — genitive of content after the 'fill' verb.
ἁγίουholyGenitivegenitive (attributive: the Holy Spirit)ἅγιος: the Holy Spirit.
καίandcoordinating conjunction (the third divine response — fulfilled petition)
ἐλάλουνthey spokeImpf Act Indic 3 Pl · λαλέωmain verb (bold proclamation: the prayer's answer)→ inceptive imperfect (they began and continued speaking)λαλέω: 'speak'; the imperfect marks the beginning of a continuing pattern; the prohibited speech (vv.17–18) resumes immediately, now Spirit-empowered.
τόνtheAccusativearticle
λόγονwordAccusativeobject of ἐλάλουνλόγος: 'word'; τὸν λόγον τοῦ θεοῦ = 'the word of God' — the content of the apostolic proclamation; cf. v.29 τὸν λόγον σου.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive (subjective/possessive: God's own word)θεός: 'God'; the apostolic word is identified as God's word — see v.29.
μετάwithpreposition + genitive (manner)
παρρησίαςboldnessGenitivegenitive after μετά (manner of speech)παρρησία: 'boldness'; the exact phrase of v.29 (μετὰ παρρησίας πάσης λαλεῖν) is fulfilled — the prayer answered precisely.
32

Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά.

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him were his own, but they had everything in common.

Community summary (a second κοινωνία description)δέThe second major community summary in Acts (cf. 2:44–47), now expanded to explain the generosity that follows. The key phrase is καρδία καὶ ψυχὴ μία — 'one heart and soul' — a Hellenistic and Jewish philosophical ideal of friendship (cf. Aristotle; 1 Sam 18:1 LXX; Deut 6:5). The community of goods (κοινά) is the practical expression of this spiritual unity.
Τοῦof theGenitivearticle (genitive head — genitive of possession with ἦν)
δέnowconnective particle (introducing the summary)
πλήθουςmultitudeGenitivegenitive of possession (the community described)πλῆθος: 'multitude, full number, crowd'; in Acts used for the full assembly of believers (6:2, 5; 15:12, 30; 21:22).
τῶνof thoseGenitivearticle (partitive genitive head)
πιστευσάντωνwho believedAor Act Ptc Gen Pl M · πιστεύωsubstantival participle (those who had believed = the believers)→ constative aorist (their entry into faith as the defining event)πιστεύω: 'believe'; the aorist participle identifies the community by their act of faith.
ἦνwereImpf Act Indic 3 Sg · εἰμίmain verb (copula of unity description)→ descriptive imperfect (their ongoing shared condition)εἰμί: singular because the subject (καρδία καὶ ψυχή) is treated as a unity — 'there was one heart and soul.'
καρδίαheartNominativesubject (with ψυχή)καρδία: 'heart'; in Hebrew/Greek anthropology the seat of will, thought, and commitment; καρδία καὶ ψυχή = the full inner person.
καίandcoordinating conjunction
ψυχήsoulNominativesubject (coordinate with καρδία)ψυχή: 'soul, life, inner self'; the pair καρδία / ψυχή reflects the Deut 6:5 love-command ('heart and soul'); the community embodies the Shema's love for God in love for one another.
μίαoneNominativepredicate adjective (unity)εἷς: 'one'; the numeral used predicatively — 'there was one heart and soul' — describing perfect communal unity.
καίandcoordinating conjunction
οὐδέand not evennegative conjunction (not one)οὐδέ: 'and not, not even'; with εἷς forms an emphatic negation.
εἷςoneNominativesubject (οὐδὲ εἷς = not even one person)εἷς: 'one'; οὐδὲ εἷς = 'not a single one' — emphatic universality of the practice.
τιanythingAccusativeindefinite pronoun (object of ἔλεγεν ... εἶναι)τις: indefinite 'something, anything'; partitive after τῶν ὑπαρχόντων.
τῶνof theGenitivearticle (partitive genitive with τι)
ὑπαρχόντωνbelongingPres Act Ptc Gen Pl N · ὑπάρχωsubstantival participle (the possessions)→ progressive present (their current possessions)ὑπάρχω: 'exist, belong, be available'; τὰ ὑπάρχοντα = 'one's possessions, what belongs to one'; a standard Greek term for property.
αὐτῷto himDativedative of possession (whose possessions)
ἔλεγενsaidImpf Act Indic 3 Sg · λέγωmain verb (the refusal to claim private ownership)→ descriptive imperfect (the ongoing disposition)λέγω: 'say'; here 'to say to oneself, to regard as' — ἔλεγεν ἴδιον εἶναι = 'regarded as his own.'
ἴδιονhis ownAccusativepredicate accusative (in indirect statement)ἴδιος: 'one's own, personal, private'; the word used in v.23 (τοὺς ἰδίους) — here the community renounces the exclusive ownership of ἴδιον property.
εἶναιto bePres Act Inf · εἰμίinfinitive (indirect statement after ἔλεγεν)→ gnomic present (how they regarded ownership)εἰμί: copula in indirect statement — 'said [it] to be his own.'
ἀλλ᾽butadversative conjunction (the positive counterpart)ἀλλά: 'but, rather'; the strong adversative contrasts private non-ownership with common possession.
ἦνwereImpf Act Indic 3 Sg · εἰμίmain verb (the positive community practice)→ descriptive imperfect (the ongoing shared state)εἰμί: 'be'; ἦν αὐτοῖς ἅπαντα κοινά = 'all things were common/shared to them.'
αὐτοῖςto themDativedative of possession (communal ownership)αὐτοῖς: 'to them, for them'; the dative marks the communal possessive.
ἅπανταall thingsNominativesubjectἅπας: 'all, every'; emphatic form; everything was held in common — no exceptions.
κοινάcommonNominativepredicate adjectiveκοινός: 'common, shared'; κοινά = 'held in common' — from κοινωνία; echoes the Pythagorean ideal of friends holding all things in common (koina ta philon) but grounded in theological unity rather than philosophy.
33

καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.

And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.

Apostolic witness (co-text for the community summary)καίThe apostles' witness and the community's grace are the twin characteristics of the Jerusalem church in this ideal period. δυνάμει μεγάλῃ ('with great power') echoes the prayer for signs (v.30) and the Pentecost promise (1:8). χάρις μεγάλη ἐπὶ πάντας invokes OT language of divine favour resting on a community (cf. Gen 6:8 LXX; Esth 2:17 LXX).
καίandcoordinating conjunction
δυνάμειwith powerDativedative of mannerδύναμις: 'power'; the same word as the court's question (v.7); the council asked by what δύναμις — the answer is God's own.
μεγάλῃgreatDativedative (attributive: modifying δυνάμει)μέγας: 'great, large'; δυνάμει μεγάλῃ — the power that accompanied the prayer's answer.
ἀπεδίδουνwere givingImpf Act Indic 3 Pl · ἀποδίδωμιmain verb (the apostolic witness)→ progressive imperfect (ongoing testimony)ἀποδίδωμι: 'give back, render, give'; ἀποδιδόναι τὸ μαρτύριον = 'to give/render testimony' — a formal expression for bearing witness.
τόtheAccusativearticle
μαρτύριονtestimonyAccusativeobject of ἀπεδίδουνμαρτύριον: 'testimony, witness'; the apostolic function is defined as witnessing to the resurrection (1:8; 2:32; 3:15; 10:41).
οἱtheNominativearticle
ἀπόστολοιapostlesNominativesubject of ἀπεδίδουνἀπόστολος: 'apostle, sent one'; the Twelve as the authorized witnesses to the resurrection.
τῆςof theGenitivearticle
ἀναστάσεωςresurrectionGenitivegenitive after μαρτύριον (content of the testimony)ἀνάστασις: 'resurrection'; the same word the Sadducees objected to in v.2; now the apostles testify to it with great power.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive (subjective: the Lord's resurrection)κύριος: 'Lord'; the full title ὁ κύριος Ἰησοῦς appears here for the first time in the chapter — the resurrection is the ground of his Lordship.
ἸησοῦJesusGenitivegenitive (apposition to κυρίου: identifying the Lord)Ἰησοῦς: Jesus, the risen Lord.
χάριςgraceNominativesubject of ἦν (the divine favour on the community)χάρις: 'grace, favor, goodwill'; here divine favor resting visibly on the community — manifested in the quality of their common life and the response of outsiders.
τεandconnective particle (linking the two halves of the verse)τε: Lukan linking particle; 'both the testimony … and great grace was upon them.'
μεγάληgreatNominativepredicate/attributive adjectiveμέγας: 'great'; χάρις μεγάλη — intentional parallel to δύναμις μεγάλη earlier in the verse.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (copula describing their condition)→ descriptive imperfect (ongoing divine favor)εἰμί: ἦν ἐπὶ πάντας = 'was upon all of them.'
ἐπίuponpreposition + accusative (resting on)
πάνταςallAccusativeobject of ἐπίπᾶς: 'all'; the grace encompasses every member — no one is excluded from the divine favor.
αὐτούςthemAccusativeobject of ἐπί (the community members)
34

οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων

for there was not a needy person among them, for as many as were owners of lands or houses were selling them and bringing the proceeds of what was sold

Explanation of the community of goodsγάρTwo γάρ-clauses explain the 'all things in common' of v.32: (1) there was no needy person (the result); (2) property owners were selling and bringing proceeds (the mechanism). The OT echo is deliberate: Deut 15:4 ('there will be no poor among you') is enacted in the community. The pattern of selling, bringing, and distributing (vv.34–35) frames Barnabas' example in vv.36–37.
οὐδέnot evennegative conjunctionοὐδέ: 'and not, not even'; the strong denial of need in the community.
γάρforexplanatory conjunction (the evidence for great grace)
ἐνδεήςneedyNominativepredicate adjectiveἐνδεής: 'lacking, needy, in want'; only here in NT; picks up the Deut 15:4 ideal ('there will be no poor among you').
τιςanyoneNominativesubject (indefinite pronoun: no one)τις: indefinite 'anyone'; with οὐδέ = 'not even one person.'
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (ongoing state of no-need)→ descriptive imperfect (the ongoing condition)εἰμί: 'be'; the imperfect marks the sustained quality of the community's economic life.
ἐνamongpreposition + dative (sphere: within the community)
αὐτοῖςthemDativedative after ἐν
ὅσοιas many asNominativesubject (relative pronoun: the property owners)ὅσος: 'as many as'; ὅσοι … κτήτορες ἦσαν = all who were property owners.
γάρforexplanatory conjunction (the mechanism of the community's provision)
κτήτορεςownersNominativepredicate nominative (what the ὅσοι were)κτήτωρ: 'owner, possessor'; only here in NT; from κτάομαι 'acquire'; those with substantial property.
χωρίωνof landsGenitivegenitive (what they owned: land)χωρίον: 'field, plot of land, estate'; the same word used for Barnabas's field (v.37) and the field of Ananias (5:3, 8).
ordisjunctive conjunction
οἰκιῶνof housesGenitivegenitive (what they owned: houses)οἰκία: 'house, household'; the two categories cover real estate broadly.
ὑπῆρχονwereImpf Act Indic 3 Pl · ὑπάρχωmain verb of ὅσοι clause→ descriptive imperfect (their status as property owners)ὑπάρχω: 'be, exist, belong'; cf. τῶν ὑπαρχόντων (v.32).
πωλοῦντεςsellingPres Act Ptc Nom Pl M · πωλέωcircumstantial participle (the action that generates the proceeds)→ progressive present (repeated selling as need arose)πωλέω: 'sell'; the present tense suggests this was a repeated process, not a single liquidation event.
ἔφερονwere bringingImpf Act Indic 3 Pl · φέρωmain verb (the act of bringing proceeds to the apostles)→ progressive imperfect (repeated bringing)φέρω: 'bring, carry'; the imperfect describes the practice as ongoing and repeated.
τάςtheAccusativearticle
τιμάςproceedsAccusativeobject of ἔφεροντιμή: 'price, value, honor'; τὰς τιμάς = 'the proceeds, the sale prices' (cf. 5:2–3 where Ananias keeps back part of the τιμή).
τῶνof whatGenitivearticle (partitive genitive head)
πιπρασκομένωνwas being soldPres Pass Ptc Gen Pl N · πιπράσκωsubstantival participle (the things being sold)→ progressive present (repeated selling)πιπράσκω: 'sell'; an older/more formal synonym of πωλέω; the present passive = 'what was [being] sold.'
35

καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν.

and they laid it at the feet of the apostles, and it was distributed to each as anyone had need.

Distribution of the common fundκαίThe disposal of the proceeds completes the pattern: brought to the apostles → laid at their feet → distributed. 'Laying at the feet' signals submission of the gift to apostolic authority. The distribution principle (καθότι ἄν τις χρείαν εἶχεν — 'as each had need') is the positive answer to the Deuteronomic ideal. The imperfect διεδίδετο marks the ongoing distribution.
καίandcoordinating conjunction
ἐτίθουνthey laidImpf Act Indic 3 Pl · τίθημιmain verb (the act of deposition at the apostles' feet)→ progressive imperfect (repeated act)τίθημι: 'put, place, lay'; τιθέναι παρὰ τοὺς πόδας = 'to lay at the feet of' — a posture of surrender and trust; Barnabas does exactly this in v.37.
παράatpreposition + accusative (location: at the side of / at the feet)
τούςtheAccusativearticle
πόδαςfeetAccusativeobject of παρά (at the feet)πούς: 'foot'; παρὰ τοὺς πόδας = 'at the feet of' — a gesture of honor and submission, placing resources under the authority of.
τῶνof theGenitivearticle
ἀποστόλωνapostlesGenitivegenitive (possessive: at the feet belonging to the apostles)ἀπόστολος: 'apostle'; the apostles administer the common fund — this authority will be delegated to the Seven in Acts 6.
διεδίδετοwas distributedImpf Pass Indic 3 Sg · διαδίδωμιmain verb (the distribution)→ progressive imperfect (ongoing distribution according to need)διαδίδωμι: 'distribute, give out'; the passive = 'was distributed'; the distribution is framed as a passive, perhaps implying the apostles as agents or simply describing the process.
δέandconnective particle (completing the cycle of collection and distribution)
ἑκάστῳto eachDativedative of recipient (individualizing the distribution)ἕκαστος: 'each, every'; the distribution is personal and need-responsive, not egalitarian or uniform.
καθότιascorrelative conjunction (proportional: according as)καθότι: 'as, according as, in so far as'; a Lukan word (Luke 1:7; 19:9; Acts 2:24, 45; 4:35) for proportional or circumstantial correspondence.
ἄν[ever]modal particle (indefinitizing: 'whenever anyone had need')ἄν: modal particle with indefinite force in the relative clause; καθότι ἄν = 'according as/whenever.'
τιςanyoneNominativesubject (indefinite: any individual member)τις: indefinite pronoun; the distribution is responsive to every individual's need.
χρείανneedAccusativeobject of εἶχενχρεία: 'need, necessity'; χρείαν ἔχειν = 'to have a need'; the standard Acts criterion for distribution (cf. 2:45; 6:3).
εἶχενhadImpf Act Indic 3 Sg · ἔχωmain verb of καθότι clause→ descriptive imperfect (recurring need at various times)ἔχω: 'have'; χρείαν εἶχεν = 'had a need' — the distribution is responsive to arising need, not mechanically equal.
36

Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρναβᾶς ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον υἱὸς παρακλήσεως, Λευίτης, Κύπριος τῷ γένει,

And Joseph, who was also called Barnabas by the apostles (which means 'son of encouragement'), a Levite, a Cypriot by birth,

Paradigmatic exampleδέThe introduction of Barnabas closes the chapter with the model exemplification of the community of goods: a named individual who embodies the principle. The verse is carefully constructed — his Jewish name (Joseph), his apostolic surname (Barnabas), the Lukan etymology (υἱὸς παρακλήσεως), his tribe (Levite), his diaspora origin (Cyprus). Barnabas will become Paul's missionary companion (Acts 11–15) and is carefully introduced here as a trustworthy patron.
ἸωσήφJosephNominativesubject (personal name)Ἰωσήφ: the Hebrew/Aramaic name Joseph; the person who becomes better known by his apostolic nickname Barnabas.
δέandconnective particle (introducing the named example)
the oneNominativearticle (introducing attributive participle)
ἐπικληθείςsurnamedAor Pass Ptc Nom Sg M · ἐπικαλέωattributive participle (identifying the person by his nickname)→ constative aorist (the naming at a past moment)ἐπικαλέω: 'call upon, name, surname'; the passive = 'being named/surnamed'; ὁ ἐπικληθεὶς = 'the one who was called/surnamed.'
ΒαρναβᾶςBarnabasNominativepredicate nominative (the surname given)Βαρναβᾶς: the Aramaic/Hebrew nickname; Luke glosses it as 'son of encouragement'; the actual etymology is debated (bar-nebi'ah = son of prophecy; or bar-n'hamah = son of consolation).
ἀπόbypreposition + genitive (agent: given the name by)
τῶνtheGenitivearticle
ἀποστόλωνapostlesGenitivegenitive of agent (the namers)ἀπόστολος: 'apostle'; the Twelve gave him this name, marking apostolic recognition of his character.
whichNominativerelative pronoun (introducing the etymology)ὅς: 'which'; the neuter relative refers to the name Βαρναβᾶς (the word itself as a thing).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (in etymology formula: 'which is being translated')→ gnomic presentεἰμί: in the fixed Lukan etymology formula ὅ ἐστιν μεθερμηνευόμενον = 'which being translated means…'
μεθερμηνευόμενονtranslatedPres Pass Ptc Nom Sg N · μεθερμηνεύωparticiple in etymology formula (μεθερμηνευόμενον = being/when translated)→ gnomic present (the translation that always applies)μεθερμηνεύω: 'translate, interpret'; a technical word for providing the Greek meaning of a Semitic name; found in the same formula in Mark 5:41; 15:22, 34; John 1:38, 41; Acts 4:36.
υἱόςsonNominativepredicate nominative (the translation of Barnabas)υἱός: 'son'; the Semitic idiom 'son of X' = one who embodies X; 'son of encouragement/consolation' = one who encourages and consoles.
παρακλήσεωςof encouragementGenitivegenitive (content of the Semitic 'son of' idiom)παράκλησις: 'encouragement, exhortation, consolation, comfort'; a rich word (related to the Paraclete); Luke's gloss captures Barnabas' later role in Acts (11:23–24; 15:36–39).
ΛευίτηςLeviteNominativepredicate nominative (his tribal identity)Λευίτης: 'Levite'; member of the tribe of Levi, the priestly-assistant tribe; technically Levites were forbidden from owning land in Canaan (Num 18:20; Deut 10:9), but diaspora Levites evidently did own property — the narrative notes this without comment.
ΚύπριοςCypriotNominativepredicate nominative (his geographic origin)Κύπριος: 'Cypriot, from Cyprus'; a diaspora Jew from the island of Cyprus; Cyprus had a significant Jewish community; Barnabas becomes the link between Jerusalem and the Antioch church (Acts 11:19–26).
τῷbyDativearticle
γένειbirthDativedative of respect (in respect of birth/descent)γένος: 'race, descent, origin'; τῷ γένει = 'by race/origin'; a standard identification formula (cf. 18:2, 24).
37

ὑπάρχοντος αὐτῷ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν παρὰ τοὺς πόδας τῶν ἀποστόλων.

having a field, sold it and brought the money and laid it at the feet of the apostles.

Paradigmatic act of generosityasyndetonThe verse is the culminating concrete example of the community of goods: Barnabas sells his one field and lays the full proceeds (τὸ χρῆμα — 'the money,' singular and complete) at the apostles' feet. The brevity and simplicity of the narrative makes it a model. The verb sequence (ὑπάρχοντος [genitive absolute] → πωλήσας → ἤνεγκεν → ἔθηκεν) traces the complete act from ownership through sale to surrender. This will be immediately contrasted with Ananias and Sapphira's partial keeping (5:1–11).
ὑπάρχοντοςhavingPres Act Ptc Gen Sg M · ὑπάρχωgenitive absolute (concessive/circumstantial: although possessing a field)→ progressive present (his ongoing possession of the field before the sale)ὑπάρχω: 'exist, be, belong to'; ὑπάρχοντος αὐτῷ ἀγροῦ = 'a field belonging to him'; the genitive absolute frames his ownership.
αὐτῷto himGenitivedative of possession within the genitive absolute
ἀγροῦfieldGenitivesubject of genitive absolute (the possessed field)ἀγρός: 'field, piece of land'; cf. χωρίον (v.34) — both refer to agricultural land; Barnabas's one named property.
πωλήσαςhaving soldAor Act Ptc Nom Sg M · πωλέωattendant circumstance participle (the sale preceding the bringing)→ constative aorist (the completed sale)πωλέω: 'sell'; the aorist marks the sale as a single, completed event — decisively done.
ἤνεγκενbroughtAor Act Indic 3 Sg · φέρωmain verb (the bringing of proceeds)→ constative aorist (the act of bringing)φέρω: 'bring, carry'; picks up ἔφερον (v.34) — Barnabas is the concrete individual doing what the community summary described.
τόtheAccusativearticle
χρῆμαmoneyAccusativeobject of ἤνεγκενχρῆμα: 'money, property, thing'; τὸ χρῆμα (singular) = 'the money' — the total proceeds as a lump sum; the singular stresses the completeness of the gift (contrast Ananias who keeps back μέρος, 5:2).
καίandcoordinating conjunction
ἔθηκενlaidAor Act Indic 3 Sg · τίθημιmain verb (the laying at the apostles' feet)→ constative aorist (the final act of surrender)τίθημι: 'place, lay'; ἔθηκεν παρὰ τοὺς πόδας — the verbatim repetition of the formula from v.35 signals that Barnabas does exactly what the summary described: he is the embodiment of the community's generosity principle.
παράatpreposition + accusative (at the feet of)
τούςtheAccusativearticle
πόδαςfeetAccusativeobject of παρά (the posture of submission)πούς: 'foot'; παρὰ τοὺς πόδας τῶν ἀποστόλων — identical to v.35; the act of laying at the apostles' feet is the symbolic surrender of ownership.
τῶνof theGenitivearticle
ἀποστόλωνapostlesGenitivegenitive (possessive: whose feet he laid it at)ἀπόστολος: 'apostle'; the apostles as the trustees of the community fund; Barnabas' act closes the chapter on a note of complete, unambiguous generosity — the perfect foil to what follows in ch. 5.