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Matendo ya Mitume 4

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1While they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection, the one from the dead. 3And they laid hands on them and put them into custody into the next day, for it was already evening. 4But many of those who heard the word believed; and the number of the men became about thousands five. 5And it happened on the next day that their rulers and the elders and the scribes were gathered together, 6and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of high-priestly descent. 7And having stood them in the midst, they inquired: "In what power or in what name did you do this, you?" 8Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders of Israel, 9if we today are being examined upon a good deed to an ailing man, by what means this one has been saved, 10let it be known to all of you and to all the people of Israel, that in the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—in this name this man stands before you whole. 11This is 'the stone, the one rejected by you, the builders, the one having become the head of the corner.' 12And there is not salvation in any other, for there is no different name under heaven given among men by which we must be saved." 13Now observing the boldness of Peter and of John, and having perceived that they are unlettered and uneducated men, they marveled, and they recognized them, that they had been with Jesus. 14And seeing the man standing with them, the one having been healed, they had nothing to say in opposition. 15But having commanded them to go outside the council, they conferred with one another, 16saying, "What will we do to these men? For that indeed a known sign has happened through them is evident to all those dwelling in Jerusalem, and we are not able to deny it. 17But so that it spreads no further among the people, with a threat let us threaten them to speak no longer upon this name to any person." 18And having called them, they commanded them not to utter nor to teach at all upon the name of Jesus. 19But Peter and John, answering, said to them, "If it is right before God to listen to you rather than to God, you judge; 20for we are not able not to speak what we saw and heard." 21So having further threatened them, they released them, finding nothing how they might punish them, on account of the people, because everyone was glorifying God upon what had happened. 22For the man upon whom this sign of healing had happened was of years more than forty. 23And being released, they went to their own and reported all that the chief priests and the elders said to them. 24And having heard, with one accord they lifted up their voice to God and said, "Master, you are the God, the one having made the heaven and the earth and the sea and all the things in them, 25the one who by the Holy Spirit, through the mouth of our father David your servant, said: 'Why did nations rage, and peoples meditate upon empty things? 26The kings of the earth took a stand, and the rulers were gathered together upon the same against the Lord and against his Anointed.' 27For in truth in this city they were gathered together against your holy servant Jesus, whom you anointed—both Herod and Pontius Pilate, with nations and peoples of Israel, 28to do whatever your hand and your counsel foreordained to happen. 29And as for the things now, Lord, look upon their threats, and grant to your slaves to speak your word with all boldness, 30while you stretch out your hand for healing, and signs and wonders happen through the name of your holy servant Jesus." 31And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit, and they were speaking the word of God with boldness. 32Now of the multitude of those having believed, the heart and the soul was one, and not even one said that anything of his possessions was his own, but all things were common to them. 33And with great power the apostles were giving the testimony of the resurrection of the Lord Jesus, and great grace was upon them all. 34For neither was anyone needy among them, for as many as were owners of lands or of houses, selling them, were bringing the prices of the things being sold 35and they were laying them beside the feet of the apostles; and distribution was being made to each according to whatever need anyone had. 36Now Joseph, the one surnamed Barnabas by the apostles—which is, being translated, Son of Encouragement—a Levite, a Cypriot by birth, 37having a field, selling it, brought the money and laid it toward the feet of the apostles.

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Mambo ambayo mapokeo yanakubaliana

Christian traditions agree that salvation is uniquely and exclusively found in the name of Jesus Christ, excluding parallel paths, other mediators, or human merit. It is broadly held that believers are morally bound to disobey civil or ecclesiastical authorities who suppress the Gospel or command actions contrary to God's law, and that when facing persecution, the church should pray for the Holy Spirit to grant boldness in evangelism rather than seeking earthly security, vengeance, or political… Ingia ili usome makubaliano kamili →

Inakubaliwa na walio wengi, lakini si wote

  • Believers are morally bound to disobey civil or ecclesiastical authorities when those authorities command actions contrary to the law of God or suppress the Gospel. (8 affirm)
  • When facing persecution, the church should pray for the Holy Spirit to grant boldness in evangelism and public witness rather than seeking earthly security, vengeance, or political control. (9 affirm)

Pale ambapo mapokeo yanatofautiana

  • The primitive church's practice of holding all goods in common and being of 'one heart and soul' constitutes the foundational blueprint for vowed religious, monastic, and cenobitic life.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY

  • The declaration that believers had 'all things common' is a binding mandate for communal living and the total abolition of private property among all true Christians.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: QUALIFY; adventist: DENY; restorationist: DENY

  • The early church's communal sharing was a voluntary expression of Christian charity to meet immediate needs, not a legally binding mandate that abolishes the lawful holding of private property.

    catholic: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • The early church's pooling of material wealth represents an angelic life and the corporate expression of perfect love that eradicates the divisive concepts of 'mine' and 'thine'.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY; methodist: QUALIFY

  • The voluntary liquidation of assets to eliminate poverty among believers provides a biblical imperative for modern Christian advocacy for systemic economic justice and social welfare.

    anglican: AFFIRM; baptist: DENY; methodist: QUALIFY

  • The act of laying the proceeds of sold property at the apostles' feet establishes a biblical pattern for the hierarchical stewardship and distribution of the Church's material wealth.

    catholic: AFFIRM; restorationist: DENY

  • The act of placing funds under the apostles' administration provides the apostolic precedent for an autonomous local church treasury dedicated to congregational benevolence.

    catholic: QUALIFY; baptist: AFFIRM; restorationist: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

The narrative describes Peter and John's arrest by the Temple authorities following the healing of the lame man. Filled with the Holy Spirit, Peter proclaims that the healing occurred by the name of the crucified and risen Jesus, identifying him as the rejected cornerstone and the sole source of salvation. When commanded to cease preaching, the apostles assert their primary obedience to God. Returning to the believers, they pray Psalm 2 over their persecution, acknowledging God's foreordaining providence, and are answered by a physical manifestation of the Spirit. The chapter concludes with a summary of the primitive community's life: radical unity of heart and soul, the voluntary sale of property, and the distribution of proceeds at the apostles' feet according to each one's need. Reception: The Catholic reception of Acts 4 focuses heavily on Christological exclusivity, the limits of human authority, and the blueprint for religious life. Christology and Salvation: Verse 12 is the bedrock of Catholic teaching on the uniqueness and universality of Christ's mediation. The Magisterium insists this verse precludes any theology that posits parallel or complementary salvific figures alongside Jesus. Obedience and Authority: Peter's response to the Sanhedrin (Acts 4:19) is a locus classicus for moral theology regarding unjust laws. Thomas Aquinas cites this to argue that subjects are not bound to obey superiors in matters contrary to divine law. Divine Providence: The community's prayer (Acts 4:24-28) applies Psalm 2 typologically to the Passion. Augustine reflects on how the rebellion of Herod, Pilate, and the nations was mysteriously used by God 'to do whatever your hand and your counsel foreordained', harmonizing human malice with divine providence. The Apostolic Community: Acts 4:32-35 profoundly shaped Catholic ecclesiology, social teaching, and monasticism. Both Latin and Eastern Catholic traditions read 'one heart and one soul' with all things in common as the highest ideal of the Christian life. In the East, Basil the Great established coenobitic monasticism upon this exact model. In the West, Augustine structured his Rule explicitly around Acts 4:32. John Chrysostom marveled that the grace of the Spirit eradicated the divisive words 'mine and thine.' The placement of proceeds 'at the apostles' feet' is received as affirming the hierarchical stewardship of the Church over material wealth, ensuring distribution to the poor.

Eastern Orthodox

Acts 4 recounts the aftermath of the healing of the lame man, detailing the arrest of Peter and John by the temple authorities. Peter boldly preaches that salvation exists in no other name but Jesus Christ (Acts 4:12). After being threatened and released, the apostles return to the community. They pray in one accord, quoting the Septuagint text of Psalm 2 to interpret their persecution, and are freshly filled with the Holy Spirit. The chapter concludes by describing the community's profound unity, where believers are of 'one heart and soul' and share all possessions in common (Acts 4:32-37). Reception: In Eastern Orthodox reception, this chapter provides vital foundations for ecclesiology, monasticism, and the theology of the Divine Name. The declaration that there is salvation in 'no other name' (Acts 4:12) anchors the Orthodox theology of the Jesus Prayer, affirming the saving power present in the invocation of Christ's name. The apostles' prayer in Acts 4:24-28, which quotes the Septuagint version of Psalm 2, is highlighted by early Fathers like St. Irenaeus to defend the absolute unity of the Old Testament Creator with the Father of Christ. The description of the early community in Acts 4:32 as having 'one heart and soul' and holding 'all things in common' is universally received by the patristic consensus as the blueprint for Christian koinonia (communion). St. John Chrysostom extols this state as an 'angelic life' on earth, where the destructive concepts of 'mine and thine' are eradicated by love. St. Basil the Great explicitly utilizes this passage as the scriptural charter for cenobitic (communal) monasticism, establishing that the ascetic life is not an innovation but a return to the pristine apostolic life.

Oriental Orthodox

Acts 4 narrates the immediate aftermath of the healing of the lame man. Peter and John are arrested and brought before the Sanhedrin, where Peter boldly proclaims that salvation is found exclusively in the crucified and risen Jesus. Despite threats, the apostles refuse to cease preaching. Returning to the believers, they pray collectively for boldness, resulting in a fresh filling of the Holy Spirit. The chapter concludes by describing the community's profound unity, marked by shared possessions and the elimination of poverty among them. Reception: The Oriental Orthodox tradition reads this chapter through the lenses of Alexandrian Christology and desert monasticism. Regarding Christology, Athanasius of Alexandria points to the phrase 'your holy servant Jesus, whom you anointed' in his defense of the eternal generation of the Word. He argues that the Word was not anointed in His divine nature, which lacks nothing, but that the anointing applies strictly to His humanity, sanctifying the flesh so that humanity might be anointed in Him. Furthermore, the description of the apostolic community being of 'one heart and soul' and holding 'all things in common' holds immense foundational weight in Coptic and Syriac monasticism. The Bohairic Life of Pachomius treats these verses not merely as a historical description but as the absolute blueprint for the cenobitic life. The organized monastic communities of the Egyptian desert were explicitly established to resurrect and perpetuate this uncompromised apostolic sharing and unity of heart.

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WEB · World English Bible

1As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, 2being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 3They laid hands on them, and put them in custody until the next day, for it was now evening. 4But many of those who heard the word believed, and the number of the men came to be about five thousand. 5In the morning, their rulers, elders, and scribes were gathered together in Jerusalem. 6Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 7When they had stood Peter and John in the middle of them, they inquired, “By what power, or in what name, have you done this?” 8Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people and elders of Israel, 9if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, 10may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. 11He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’ 12There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!” 13Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 14Seeing the man who was healed standing with them, they could say nothing against it. 15But when they had commanded them to go aside out of the council, they conferred among themselves, 16saying, “What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can’t deny it. 17But so that this spreads no further among the people, let’s threaten them, that from now on they don’t speak to anyone in this name.” 18They called them, and commanded them not to speak at all nor teach in the name of Jesus. 19But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, 20for we can’t help telling the things which we saw and heard.” 21When they had further threatened them, they let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 22For the man on whom this miracle of healing was performed was more than forty years old. 23Being let go, they came to their own company and reported all that the chief priests and the elders had said to them. 24When they heard it, they lifted up their voice to God with one accord and said, “O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 25who by the mouth of your servant David, said, ‘Why do the nations rage, and the peoples plot a vain thing? 26The kings of the earth take a stand, and the rulers plot together, against the Lord, and against his Christ.’ 27“For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant Jesus, whom you anointed, 28to do whatever your hand and your counsel foreordained to happen. 29Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, 30while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.” 31When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 32The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things in common. 33With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 34For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the proceeds of the things that were sold, 35and laid them at the apostles’ feet; and distribution was made to each, according as anyone had need. 36Joses, who by the apostles was also called Barnabas (which is, being interpreted, Son of Encouragement), a Levite, a man of Cyprus by race, 37having a field, sold it and brought the money and laid it at the apostles’ feet.

KJV · King James Version

1And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 5And it came to pass on the morrow, that their rulers, and elders, and scribes, 6And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11This is the stone which was set at nought of you builders, which is become the head of the corner. 12Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 13Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 14And beholding the man which was healed standing with them, they could say nothing against it. 15But when they had commanded them to go aside out of the council, they conferred among themselves, 16Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20For we cannot but speak the things which we have seen and heard. 21So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22For the man was above forty years old, on whom this miracle of healing was shewed. 23And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28For to do whatsoever thy hand and thy counsel determined before to be done. 29And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 32And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. 36And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37Having land, sold it, and brought the money, and laid it at the apostles’ feet.

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Tofauti zinazobadili maana (85)
  • v1 [grammatical]: Differences in tense and aspect for the verb 'to speak'. — “were speaking to” (DARBY, WEBSTER, DRC) vs “spake unto” (KJV, ASV) vs “spoke to” (WEB) vs “are speaking” (YLT)
  • v2 [lexical]: Different choices for 'proclaimed' or 'preached', and preposition choices. — “proclaimed in” (WEB, ASV) vs “preached through” (KJV, WEBSTER) vs “preaching in” (YLT) vs “preaching by” (DARBY) vs “in” (DRC)
  • v2 [lexical]: Differences in translating the phrase for 'resurrection'. — “resurrection from” (WEB, KJV, ASV, WEBSTER, DRC) vs “rising again out of” (YLT) vs “among” (DARBY)
  • v3 [stylistic]: Preposition choice ('on' vs 'upon'). — “on” (WEB, KJV, ASV, DARBY, WEBSTER) vs “upon” (YLT, DRC)
  • v3 [lexical]: Different terms for 'custody' or 'ward', and prepositions indicating time. — “custody until” (WEB) vs “hold unto” (KJV) vs “ward” (ASV) vs “custody” (YLT) vs “ward till” (DARBY) vs “custody to” (WEBSTER) vs “till” (DRC)
  • v3 [lexical]: Different expressions for 'the next day' or 'morrow'. — “next day” (WEB, KJV, WEBSTER, DRC) vs “morrow” (ASV, YLT, DARBY)
  • v3 [lexical]: Different terms for 'evening' or 'eventide'. — “evening” (WEB, WEBSTER, DRC) vs “now eventide” (KJV, ASV) vs “evening already” (YLT) vs “already evening” (DARBY)
  • v4 [lexical]: Conjunction choice at the start of the sentence. — “But” (WEB, ASV, DARBY, WEBSTER, DRC) vs “Howbeit” (KJV) vs “and” (YLT)
  • v4 [grammatical]: Variations in the relative pronoun and verb tense for 'heard'. — “those who” (WEB) vs “them which heard” (KJV) vs “that” (ASV) vs “those hearing” (YLT) vs “those who had” (DARBY) vs “who” (WEBSTER) vs “who had” (DRC)
  • v4 [lexical]: Different expressions for 'became' or 'was about'. — “came to be” (WEB, ASV) vs “was about” (KJV, WEBSTER) vs “became as it were” (YLT) vs “had become” (DARBY) vs “made” (DRC)
  • v6 [grammatical]: Differences in conjunctions and phrasing for the presence of Caiaphas. — “and Caiaphas and” (KJV, YLT, DARBY, WEBSTER) vs “was there with” (WEB) vs “was there” (ASV) vs “Caiphas” (DRC)
  • v7 [lexical]: Different terms for 'midst' or 'middle'. — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle of them” (WEB)
  • v7 [lexical]: Different verbs for 'asked' or 'inquired'. — “asked By” (KJV, WEBSTER, DRC) vs “inquired” (WEB, ASV) vs “were inquiring In” (YLT) vs “inquired In” (DARBY)
  • v7 [lexical]: (vv 7, 10) Preposition choice ('in' vs 'by'). — “in” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
  • v7 [grammatical]: Differences in tense and pronoun for 'done'. — “have ye done” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “did do” (YLT)
  • v8 [lexical]: (vv 8, 31) Different terms for the Holy 'Spirit' or 'Ghost'. — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v8 [stylistic]: (vv 8, 23) Preposition choice ('to' vs 'unto'). — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
  • v9 [lexical]: Different terms for 'crippled' or 'impotent'. — “the impotent” (KJV, WEBSTER) vs “infirm” (DARBY, DRC) vs “a crippled” (WEB) vs “an” (ASV) vs “ailing” (YLT)
  • v10 [grammatical]: Imperative vs subjunctive mood for 'be it known'. — “Be” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “may” (WEB)
  • v10 [grammatical]: Preposition choice and inclusion of the pronoun 'you'. — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto you” (KJV, ASV)
  • v10 [lexical]: Translating as a prepositional phrase ('of Nazareth') versus a descriptor ('the Nazaraean'). — “of Nazareth” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the Nazaraean” (DARBY)
  • v10 [grammatical]: Pronoun differences ('ye' vs 'you') and verb tense for 'crucified'. — “ye crucified” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “did crucify” (YLT) vs “have” (DARBY)
  • v10 [grammatical]: Different prepositions and tenses for being raised from the dead. — “raised from” (WEB, KJV, ASV, WEBSTER) vs “did raise out of” (YLT) vs “has among” (DARBY) vs “hath” (DRC)
  • v10 [grammatical]: Verb forms for 'stand'. — “man stand here” (KJV, ASV, WEBSTER) vs “stands” (WEB, DARBY) vs “one stood by” (YLT) vs “standeth” (DRC)
  • v10 [lexical]: Different expressions for 'whole' or 'sound', and word order. — “whole” (KJV, ASV, YLT, DRC) vs “in him” (WEB) vs “sound in body” (DARBY) vs “sound” (WEBSTER)
  • v11 [grammatical]: Pronoun choice ('This' vs 'He'). — “This” (KJV, YLT, WEBSTER, DRC) vs “He” (WEB, ASV, DARBY)
  • v12 [grammatical]: Variations in phrasing the negation of salvation in others. — “Neither is there” (KJV, WEBSTER, DRC) vs “is” (WEB) vs “And in none other” (ASV) vs “and is not” (YLT) vs “And” (DARBY)
  • v12 [grammatical]: Word choice for the conjunction/adverb ('there' vs 'neither'). — “there” (WEB, KJV, YLT, WEBSTER, DRC) vs “neither” (ASV, DARBY)
  • v12 [grammatical]: Phrasing of 'no other' vs 'none other'. — “no” (WEB, YLT, WEBSTER, DRC) vs “none other” (KJV) vs “there any” (ASV) vs “there another” (DARBY)
  • v12 [lexical]: Preposition choice ('among' vs 'to'). — “among” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to” (DRC)
  • v13 [grammatical]: Participle vs finite verb phrasing for 'seeing'. — “Now when they saw” (WEB, KJV, WEBSTER) vs “beheld” (ASV) vs “And beholding” (YLT) vs “But seeing” (DARBY) vs “seeing” (DRC)
  • v13 [lexical]: Different terms for 'boldness', 'openness', or 'constancy'. — “boldness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “openness” (YLT) vs “constancy” (DRC)
  • v13 [grammatical]: Differences in tense and syntactic structure for 'perceiving'. — “had” (WEB, ASV) vs “and perceived” (KJV, WEBSTER) vs “having” (YLT) vs “perceiving” (DARBY) vs “understanding” (DRC)
  • v13 [lexical]: Different descriptions for 'unlearned and ignorant'. — “were unlearned and ignorant” (WEB, KJV, ASV, WEBSTER) vs “are” (YLT) vs “unlettered uninstructed” (DARBY) vs “illiterate” (DRC)
  • v13 [lexical]: Different verbs for 'marveled' or 'wondered'. — “marveled” (WEB, WEBSTER) vs “they marvelled and” (KJV, ASV) vs “wondered” (DARBY, DRC) vs “unlettered plebeian” (YLT)
  • v14 [lexical]: Synonymous terms for 'seeing' or 'beholding'. — “Seeing” (WEB, ASV, YLT, DRC) vs “And beholding” (KJV, DARBY, WEBSTER)
  • v14 [grammatical]: Phrasing for what they were able to say. — “could say” (WEB, KJV, ASV, WEBSTER, DRC) vs “had” (YLT, DARBY)
  • v14 [lexical]: Different expressions for 'say against' or 'reply'. — “against it” (WEB, KJV, ASV, WEBSTER, DRC) vs “to say” (YLT) vs “to reply” (DARBY)
  • v15 [lexical]: Different terms for 'council' or 'sanhedrim'. — “council” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sanhedrim” (YLT) vs “and” (DRC)
  • v16 [grammatical]: Phrasing of 'cannot' vs 'are not able to'. — “cannot” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “are not able to” (YLT)
  • v18 [lexical]: Different verbs for 'commanded' or 'charged'. — “and commanded” (WEB, KJV, WEBSTER) vs “they charged” (YLT, DARBY, DRC) vs “charged” (ASV)
  • v19 [grammatical]: Conjunction choice ('Whether' vs 'If'). — “Whether” (WEB, KJV, ASV, WEBSTER) vs “If” (DARBY, DRC) vs “said” (YLT)
  • v19 [lexical]: Different verbs for 'listen' or 'hearken'. — “listen to” (WEB, DARBY) vs “hearken unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “hear” (DRC)
  • v19 [lexical]: Adverb choice ('rather' vs 'more'). — “rather” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “more” (KJV)
  • v19 [grammatical]: Pronoun differences ('ye' vs 'for yourselves'). — “ye” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “for yourselves” (WEB)
  • v20 [grammatical]: Tense variations for 'seen'. — “have seen” (KJV, DARBY, WEBSTER, DRC) vs “saw” (WEB, ASV) vs “did see” (YLT)
  • v21 [lexical]: Phrasing of being released or sent away. — “go” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “away not” (DRC)
  • v21 [lexical]: Prepositional phrasing ('because' vs 'on account'). — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “on account” (DARBY)
  • v23 [lexical]: Different verbs for 'came' or 'went'. — “came” (WEB, ASV, DARBY, DRC) vs “went to” (KJV, WEBSTER) vs “unto” (YLT)
  • v23 [lexical]: Different verbs for 'reported', 'declared', or 'related'. — “reported all that” (WEB, KJV, ASV, DARBY, WEBSTER) vs “declared whatever” (YLT) vs “related” (DRC)
  • v23 [lexical]: Different terms for 'elders' or 'ancients'. — “the” (WEB, ASV, YLT) vs “elders had” (KJV, DARBY, WEBSTER) vs “ancients” (DRC)
  • v25 [lexical]: Preposition choice ('by' vs 'through'). — “by” (WEB, KJV, ASV, WEBSTER, DRC) vs “through” (YLT) vs “hast said” (DARBY)
  • v25 [textual]: Textual variant including or excluding 'our father'. — “thy” (KJV, DARBY, WEBSTER) vs “our father David” (ASV, DRC) vs “your” (WEB) vs “David” (YLT)
  • v25 [lexical]: Different terms for 'heathen', 'Gentiles', or 'nations'. — “did the heathen rage” (KJV, WEBSTER) vs “Gentiles” (ASV, DRC) vs “do nations” (WEB) vs “nations” (YLT) vs “have nations raged haughtily” (DARBY)
  • v25 [lexical]: Different verbs for 'imagine', 'plot', or 'meditate'. — “the people imagine” (KJV, WEBSTER) vs “peoples plot a” (WEB) vs “peoples” (ASV) vs “peoples meditate” (YLT) vs “peoples meditated” (DARBY) vs “meditate” (DRC)
  • v25 [grammatical]: Singular vs plural for 'thing(s)'. — “things” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “thing” (WEB)
  • v26 [lexical]: Different expressions for taking a stand or setting in array. — “stood up” (KJV, YLT, WEBSTER, DRC) vs “take a stand” (WEB) vs “set themselves in array” (ASV) vs “were there” (DARBY)
  • v26 [lexical]: Different verbs for 'gathered', 'assembled', or 'plotted'. — “rulers were gathered together” (KJV, ASV, YLT, DARBY) vs “plot” (WEB) vs “assembled” (WEBSTER) vs “princes assembled” (DRC)
  • v26 [interpretive]: Translating as a title ('Christ') versus its literal meaning ('Anointed'). — “Christ” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “Anointed” (ASV)
  • v27 [lexical]: Different terms for 'Gentiles' or 'nations'. — “the Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY)
  • v27 [grammatical]: Singular vs plural for 'people(s)'. — “the people” (WEB, KJV, WEBSTER, DRC) vs “peoples” (ASV, YLT, DARBY)
  • v28 [lexical]: Variations of 'whatever' or 'whatsoever'. — “whatever” (YLT, DARBY, WEBSTER) vs “whatsoever thy” (KJV, ASV) vs “whatever your” (WEB) vs “what” (DRC)
  • v28 [stylistic]: (vv 28, 30) Pronoun choice ('thy' vs 'your'). — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v28 [lexical]: Different verbs for 'foreordained' or 'determined'. — “foreordained” (WEB, ASV) vs “determined before” (KJV, WEBSTER) vs “did determine” (YLT) vs “had should come” (DARBY) vs “decreed” (DRC)
  • v28 [lexical]: Different expressions for 'be done' or 'come to pass'. — “be done” (KJV, WEBSTER, DRC) vs “come to pass” (ASV, YLT) vs “happen” (WEB) vs “pass” (DARBY)
  • v29 [lexical]: Different verbs for 'behold' or 'look'. — “behold” (KJV, WEBSTER, DRC) vs “look upon” (ASV, YLT, DARBY) vs “look at” (WEB)
  • v29 [lexical]: Different forms of 'threats' or 'threatenings'. — “threatenings” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “threats” (WEB)
  • v30 [grammatical]: Infinitive 'to heal' vs noun phrase 'for healing/cures'. — “to heal” (WEB, KJV, ASV, DARBY, WEBSTER) vs “for healing” (YLT) vs “cures” (DRC)
  • v30 [interpretive]: Different theological translations of the Greek term 'pais' ('Servant', 'child', 'Son'). — “Servant” (WEB, ASV, DARBY) vs “child” (KJV, YLT, WEBSTER) vs “Son” (DRC)
  • v31 [grammatical]: Prepositional phrasing for 'where' or 'wherein'. — “was shaken where” (WEB, KJV, WEBSTER) vs “in which” (YLT, DARBY) vs “wherein” (ASV) vs “moved wherein” (DRC)
  • v31 [grammatical]: Verb tense and explicit pronoun inclusion for 'spoke'. — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “they spake” (KJV, ASV) vs “were speaking” (YLT)
  • v31 [lexical]: Different terms for 'boldness', 'freedom', or 'confidence'. — “boldness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “freedom” (YLT) vs “confidence” (DRC)
  • v32 [lexical]: Variations of 'anything' or 'aught'. — “anything” (WEB, YLT, DARBY) vs “aught” (ASV, WEBSTER, DRC) vs “ought” (KJV)
  • v33 [lexical]: Different expressions for giving witness or testimony. — “gave their testimony” (WEB) vs “witness of” (KJV) vs “their” (ASV) vs “giving” (YLT) vs “give” (DARBY) vs “gave testimony” (WEBSTER) vs “give testimony” (DRC)
  • v33 [lexical]: Preposition choice ('upon', 'on', 'in'). — “upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB, YLT) vs “in” (DRC)
  • v34 [grammatical]: Phrasing of the explanatory clause and negation. — “For” (WEB, ASV, YLT, DARBY, DRC) vs “Neither was” (KJV, WEBSTER)
  • v34 [lexical]: Different terms for 'possessors' or 'owners'. — “possessors” (KJV, ASV, YLT, WEBSTER) vs “owners” (WEB, DARBY, DRC)
  • v34 [grammatical]: Participle vs finite verb for 'sold'. — “sold” (WEB, KJV, ASV, WEBSTER, DRC) vs “selling” (YLT, DARBY)
  • v34 [lexical]: Different terms for 'prices' or 'proceeds'. — “prices” (KJV, ASV, YLT, WEBSTER) vs “price” (DARBY, DRC) vs “proceeds” (WEB)
  • v34 [grammatical]: Phrasing for the items sold. — “the things that were” (WEB, KJV, ASV, WEBSTER) vs “thing” (YLT) vs “what was” (DARBY) vs “they” (DRC)
  • v35 [grammatical]: Phrasing for distribution 'to each' vs 'unto every man'. — “to each” (WEB, YLT, DARBY) vs “unto every man” (KJV) vs “each” (ASV) vs “to” (WEBSTER) vs “to one” (DRC)
  • v35 [grammatical]: Variations in expressing 'anyone had need'. — “he had” (KJV, WEBSTER, DRC) vs “any one” (ASV, YLT) vs “anyone” (WEB) vs “any one might have” (DARBY)
  • v36 [lexical]: Different interpretations of the name Barnabas ('consolation', 'Encouragement', 'exhortation'). — “consolation” (KJV, DARBY, WEBSTER, DRC) vs “Encouragement” (WEB) vs “exhortation” (ASV) vs “Comfort” (YLT)
  • v37 [grammatical]: Phrasing describing the possession of land. — “Having land” (KJV, WEBSTER, DRC) vs “a field” (WEB, ASV) vs “a field being his” (YLT) vs “being possessed of having” (DARBY)
  • v37 [lexical]: Different terms for 'money' or 'price'. — “money” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “price” (DRC)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). Critical Greek Text (Nestle-Aland / SBLGNT)

Majina ya kiungu: Theos (God), Kyrios (Lord).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

The narrative of Acts 4 describes Peter and John's arrest by the temple authorities and the Sadducees following a public healing. Before the Sanhedrin, Peter defends their actions, attributing the miracle to the resurrected Jesus and citing a rejected-stone motif. The council commands them to cease speaking in Jesus' name, noting the apostles' boldness and their status as uneducated, ordinary men. The apostles refuse, stating they must obey God over human authorities. Rejoining their community, the believers pray for continued boldness, quoting Psalm 2 to frame their persecution as a fulfillment of prophecy. The chapter concludes with a narrative summary of the community's economic solidarity, where believers share all property in common, culminating in the introduction of Barnabas, who sells a field and donates the proceeds to the apostles.

Jewish interpretation

The narrative of Acts 4 describes the arrest of Peter and John by the priests, the captain of the temple, and the Sadducees, who are explicitly described as being grieved because the apostles were teaching the resurrection from the dead. Brought before the high priestly family and the council, Peter defends a recent healing by invoking the name of Jesus and quoting a psalm about a rejected stone becoming the cornerstone. The authorities, noting the apostles' boldness and the public support for the healing, threaten them and release them. Reunited with their community, the believers pray using the words of Psalm 2, attributing its fulfillment to the actions of Herod, Pilate, and the leaders in Jerusalem, and the community subsequently shares all possessions in common.

Latter-day Saint

Acts 4 recounts the immediate consequences of Peter and John healing a lame man. Arrested and brought before the Sanhedrin, Peter testifies boldly that the healing occurred through the power of Jesus Christ, asserting that salvation is found in no other name. Observing the apostles' confidence despite their lack of formal education, the council marvels but commands them to cease preaching in Christ's name. The apostles refuse, prioritizing obedience to God over men. Upon their release, the believers unite in prayer, receive a renewed outpouring of the Holy Spirit, and begin living in total communal harmony, sharing all their possessions so that no one among them suffers from physical need.

Jehovah's Witnesses

In Acts 4, Peter and John are arrested by the temple authorities for preaching the resurrection of Jesus. Brought before the Sanhedrin, Peter defends their healing of a crippled man by explicitly crediting the name of Jesus Christ, asserting that salvation is found in no one else. The Jewish leaders, marveling at the boldness of these uneducated men, forbid them from teaching in Jesus' name. Peter and John refuse, stating they must judge whether it is right to listen to God or to men. Upon their release, the believers unite in a prayer addressed to the Creator, quoting Psalm 2 to interpret their persecution as opposition to God and His anointed, and asking for boldness rather than an end to their trials. The chapter concludes with the believers sharing their material possessions to support the community.

Chaguzi za tafsiri zilizofanywa na NCB (53)
  • v1: "were speaking" — Captures the durative aspect of the present participle.
  • v1: "came upon" — Reflects the idiomatic meaning of the verb in this confrontational context.
  • v2: "proclaiming in" — Directly renders the Greek verb for proclaiming and its attached preposition.
  • v2: "the resurrection, the one from the dead" — Preserves the second attributive position functioning as a restrictive specification.
  • v3: "into custody into the next day" — Preserves the repetition of the preposition 'eis' framing the temporary detainment.
  • v3: "already evening" — Contemporary English equivalent for the temporal marker.
  • v4: "became about thousands five" — Preserves the explicit pluralization of the numerical noun in the Greek text.
  • v5: "It happened" — Modern, dignified rendering of the standard Lukan narrative transition.
  • v5: "[omitted]" — The source text lacks the prepositional phrase 'in Jerusalem' found in older traditions.
  • v6: "high-priestly descent" — Accurately translates the genitive descriptor of their aristocratic lineage.
  • v7: "In what power or in what name did you do this, you?" — Preserves the parallel prepositions and the emphatically delayed concluding pronoun.
  • v8: "Holy Spirit" — Capitalized to identify the divine person in contemporary terminology.
  • v9: "are being examined upon" — Renders the passive verb form and its corresponding preposition directly.
  • v9: "ailing man" — Preserves the alpha-alliteration present in the Greek phrase.
  • v10: "let it be known" — Accurately conveys the force of the third-person imperative.
  • v10: "Jesus Christ the Nazarene" — Renders the term as an adjectival title matching the source, rather than a prepositional phrase.
  • v10: "God" — Capitalized to denote the specific divine identity per the translation map.
  • v11: "the stone, the one rejected... the one having become" — Preserves the substantival participles with definite articles bounding the descriptor.
  • v12: "different name" — Preserves the lexical shift and wordplay from the earlier 'allō' (other).
  • v12: "Affirms exclusive salvation in Jesus" — The Greek phrasing explicitly negates salvation in any different entity, a reading with a broad reception.
  • v13: "unlettered and uneducated men" — Utilizes the English 'un-' prefix to mirror the Greek alpha-privative while clarifying the lack of formal scribal training rather than basic literacy.
  • v14: "the man... the one having been healed" — Preserves the syntax of the noun and its modifying perfect participle enclosing the subject.
  • v15: "council" — Standard translation that organically sets up the 'con-' prefix correspondence with the subsequent verb.
  • v16: "a known sign... is evident" — Retains the rhetorical chiasm and bounding structure of the adjectives in the clause.
  • v17: "with a threat let us threaten" — Preserves the intensive cognate dative (figura etymologica) construction.
  • v18: "not to utter nor to teach at all" — Preserves the explicit double negative modifying the infinitive commands.
  • v19: "Believers are morally bound to disobey authorities who suppress the Gospel" — Peter's rhetorical demand to place God's authority above the council enforces this reading, which enjoys a broad reception.
  • v20: "are not able not to speak" — Accurately reflects the correlative double negative structure framing the conviction.
  • v21: "on account of" — Translates the preposition dia governing the accusative noun.
  • v22: "of years more than forty" — Preserves the distinctive phrasing and numerical shift of the age description.
  • v23: "went to their own" — Directly translates the substantival adjective without interpolating extra nouns.
  • v24: "Master" — Translates the distinct and specific sovereign title 'despota', separate from 'Kyrios'.
  • v24: "the heaven and the earth and the sea" — Preserves the polysyndeton and definite articles linking the domains of creation.
  • v25: "through the Holy Spirit" — Includes the phrase found in the critical source text analysis, which older editions omitted.
  • v25: "our father David" — Aligns with the critical text's inclusion of the patriarchal designation.
  • v25: "meditate upon empty things" — Captures the literal plotting and verbal action of 'meletaō'.
  • v26: "upon the same" — A literal rendering of the idiom that ties their gathering to a single purpose.
  • v26: "Anointed" — Translates the title based on its functional root meaning to directly highlight the Psalm 2 quotation's application.
  • v27: "nations and peoples" — Consistently renders the nouns in the plural, accurately reflecting the Greek forms linking back to the psalm.
  • v29: "as for the things now" — Preserves the specific transitional marker 'ta nyn' signaling a shift from historical reflection to immediate petition.
  • v29: "grant to your slaves" — Provides a literal translation of 'doulois' denoting absolute subservience to God.
  • v29: "Church should pray for boldness rather than earthly security" — The text demonstrates the apostles petitioning specifically for boldness in proclamation over vengeance or safety, a reading with a broad reception.
  • v30: "holy servant" — Translates the term to highlight the Isaianic servant motif explicitly invoked by early apostolic preaching.
  • v31: "were speaking" — Maintains the imperfect tense denoting continuous action following their filling.
  • v31: "Spiritual filling is a repeatable event requiring subsequent outpourings" — The narrative describes the believers receiving an outpouring despite their previous filling, establishing a principle disputed among traditions.
  • v32: "the heart and the soul was one" — Preserves the rhetorical structure of bonding two distinct subjects to a single predicate adjective.
  • v32: "Communal sharing was a voluntary expression of charity" — The text limits the scope to a lack of possessiveness rather than outlining an enforced legal abrogation, a narrative summary disputed among traditions.
  • v34: "prices of the things being sold" — Retains the present participle while capturing the repetitive 'p'/'t' alliteration.
  • v34: "Represents voluntary benevolence" — The passage details the liquidation of internal assets strictly to eradicate immediate need among believers, a model disputed among traditions.
  • v35: "beside the feet" — Distinguishes the preposition 'para' from 'pros' utilized later in the refrain.
  • v35: "Sets precedent for an autonomous local treasury" — Funds were pooled before apostolic leadership specifically to supply the immediate local congregation, an administrative precedent disputed among traditions.
  • v36: "Encouragement" — Best represents the concept of 'paraklēsis' within an active and contemporary semantic range.
  • v37: "toward the feet" — Accurately translates 'pros' while completing the structural refrain matching verse 35.
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)