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Acts 4:31–37; 6:8-15 on the recto ... Acts 4 is the fourth chapter of the Acts of the Apostles in the New Testament of the Christian ... NIV, NRSV etc.) This page ...
It is believed probable that the clause was inserted here by assimilation because the corresponding version of this narrative, in Matthew, contains a somewhat similar rebuke to the Devil (in the KJV, "Get thee hence, Satan,"; Matthew 4:10, which is the way this rebuke reads in Luke 4:8 in the Tyndale (1534), Great Bible (also called the Cranmer ...
As such, Acts presents the Holy Spirit as the "life principle" of the early church and provides five separate and dramatic instances of its outpouring on believers: Acts 2:1-4, Acts 4:28-31, Acts 8:15-17, Acts 10:44 and Acts 19:6. [4]
The name "Acts of the Apostles" was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing name for the book or one invented by Irenaeus; it does seem clear that it was not given by the author, as the word práxeis (deeds, acts) only appears once in the text (Acts 19:18) and there it refers not to the apostles but to deeds confessed by their followers.
For example, according to Luke 2:11 Jesus was the Christ at his birth, but in Acts 2:36 he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia, the "second coming"; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31 [47] he is made Saviour at the resurrection; and he ...
Acts 4:31–37; 6:8-15 on the recto side of Papyrus 8 (4th century). The original text was written in Koine Greek. This chapter is divided into 15 verses. In terms of the number of verses, this is the shortest chapter in the Acts of the Apostles.
Lüdemann views Acts 3:1–4:31 as historical. [58] Wedderburn notes what he sees as features of an idealized description, [59] but nevertheless cautions against dismissing the record as unhistorical. [60] Hengel likewise insists that Luke described genuine historical events, even if he has idealized them. [61] [62]
He points to Luke–Acts' deep reverence for and reliance on Jewish scripture to legitimate Jesus and the mission of the church (cf. Luke 3:4-6, Acts2:17-21) as evidence for the author's continued connection to Jewish heritage, even as the author sees as Christianity's future goal to spread to the Gentiles. [29] Wilson argues that in Acts, Jews ...