KJV: And 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.
YLT: and Annas the chief priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the chief priest,
Darby: and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the high priestly family;
ASV: and Annas the high priest was there , and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest.
Annas, whom Luke called the high priest here ( Acts 4:6), was technically not the high priest at this time. He had served as high priest from A.D6 to15 , but since A.D18 his Song of Solomon -in-law Caiaphas had been the high priest. However, Annas continued to exert great influence (cf. Luke 3:2; John 18:13-24). He was so powerful that Luke could refer to him as the high priest even though he was only the power behind the office (cf. Luke 3:2; John 18:13; Acts 7:1). During this time former high priests seem to have kept their titles and membership in the Sanhedrin. [1] At this time in Israel"s history, the Roman governor of Palestine appointed the high priest. "John" may refer to Jonathan, a son of Annas who succeeded Caiaphas as high priest in A.D36. Luke did not mention Alexander elsewhere, and he is presently unknown. [source][source][source]
The High Priests of Israel(ca. A.D6-66)Annas (ca. A.D6-15): the co-high priest with Caiaphas during Jesus" trial ( Luke 3:2; John 18:13; John 18:24), and the high priest who, with Caiaphas, tried Peter and John ( Acts 4:6)Eleazar (ca. A.D16-17): the son of AnnasCaiaphas (ca. A.D18-36): the Song of Solomon -in-law of Annas, the high priest during Jesus" earthly ministry ( Luke 3:2; Matthew 26:3; Matthew 26:57; John 11:49-50), and the high priest who with Annas tried Peter and John ( Acts 4:6)Jonathan (ca. A.D36-37): the son of Annas, and possibly the "John" of Acts 4:6Theophilus (ca. A.D37-41): the son of AnnasMatthias (ca. A.D42): the son of AnnasAnanias (ca. A.D47-59): tried Paul in Jerusalem and Caesarea ( Acts 23:1-10; Acts 24:1-23)Annas (ca. A.D61): the son of AnnasMatthias (ca. A.D65-66): the son of Theophilus, grandson of Annas[source]
Context Summary
Acts 4:1-12 - The Name Above Every Name
The Sadducees are particularly mentioned, because they were the agnostics of the age, and had no belief in the unseen and eternal. The fact of our Lord's resurrection was, therefore, especially obnoxious to them. The captain of the Temple, who was head of the Levitical guard, was probably their nominee. How weak man shows himself when he sets himself against God! All that they could do was to shut the Apostles up; but they could not bind nor imprison the Living Spirit or the speech of one saved soul to another, and so the numbers of disciples kept mounting up.
Peter must have contrasted this with his former appearance in that hall. Then he trusted his own power; now he was specially filled with the Holy Spirit for a great and noble confession. The name of Jesus stands for His glorious being. It was because the man had come into vital union with the ever-living Christ, that disease was stayed and health restored. The name of Jesus rings through these chapters like a sweet refrain. Evidently He was living and at hand, or the streams of power and grace could not have poured forth to make desert lives begin to blossom as the garden of the Lord. [source]
Chapter Summary: Acts 4
1The rulers of the Jews, offended with Peter's sermon, 3imprison him and John 5After, upon examination 8Peter boldly avouching the lame man to be healed by the name of Jesus, 11and that only by the same Jesus we must be eternally saved, 13they threaten him and John to preach no more in that name, 23whereupon the church flees to prayer 31And God, by moving the place where they were assembled, testifies that he heard their prayer; 34confirming the church with the gift of the Holy Spirit, and with mutual love and charity
Greek Commentary for Acts 4:6
Annas [αννας] One of the rulers or chief priests, ex-high priest (a.d. 7-14) and father-in-law of [source]
Caiaphas [Καιαπας] (Καιαπας Kaiaphas) who was actual high priest at that time, though the title clung to Annas as here (both so called in Luke 3:2), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John. [source]
Reverse Greek Commentary Search for Acts 4:6
Colossians 2:1And for as many as [καὶ ὅσοι] Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul. [source]
Revelation 22:16Have sent [επεμπσα] First aorist active indicative of πεμπω pempō used here in the same sense as αποστειλας aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις epi tais ekklēsiais). For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 22:16I am the root and the offspring of David [Εγω ειμι η ριζα και το γενος Δαυειδ] See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
What do the individual words in Acts 4:6 mean?
andAnnasthehigh priestCaiaphasJohnAlexanderas many aswereofdescenthigh-priestly
Parse: Noun, Nominative Masculine Singular
Root: Ἅννας
Sense: high priest of the Jews, elevated to the priesthood by Quirinius the governor of Syria c.
Parse: Noun, Nominative Masculine Singular
Root: Καϊάφας
Sense: a high priest of the Jews appointed to that office by Valerius Gratus, governor of Judaea, after removal of Simon, son of Camith, A.
Greek Commentary for Acts 4:6
One of the rulers or chief priests, ex-high priest (a.d. 7-14) and father-in-law of [source]
(Καιαπας Kaiaphas) who was actual high priest at that time, though the title clung to Annas as here (both so called in Luke 3:2), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John. [source]
Reverse Greek Commentary Search for Acts 4:6
Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul. [source]
First aorist active indicative of πεμπω pempō used here in the same sense as αποστειλας aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις epi tais ekklēsiais). For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]