4:16 saying, “What should we do with these men? For it is plain 1 to all who live in Jerusalem that a notable miraculous sign 2 has come about through them, 3 and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more 4 to anyone in this name.” 4:18 And they called them in and ordered 5 them not to speak or teach at all in the name 6 of Jesus. 4:19 But Peter and John replied, 7 “Whether it is right before God to obey 8 you rather than God, you decide, 4:20 for it is impossible 9 for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 10 God for what had happened.
1 tn Or “evident.”
2 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
3 tn Or “has been done by them.”
4 tn Or “speak no longer.”
5 tn Or “commanded.”
6 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
7 tn Grk “answered and said to them.”
8 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).
9 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
10 tn Or “glorifying.”