Acts 4 6

Acts 4:6 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.

Acts 4:6 nkjv

as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem.

Acts 4:6 niv

Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest's family.

Acts 4:6 esv

with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family.

Acts 4:6 nlt

Annas the high priest was there, along with Caiaphas, John, Alexander, and other relatives of the high priest.

Acts 4 verses

Acts 4 6 Meaning

Acts 4:6 identifies key members of the Jewish high priestly families and the Sanhedrin (the supreme Jewish judicial and administrative council) who were assembled to interrogate Peter and John. This gathering of powerful figures underscores the gravity of the apostles' actions (healing and preaching resurrection) and the significant opposition they faced from the religious establishment. It highlights the concentration of religious and political power within specific families at the time.

Acts 4 6 Context

Acts 4:6 takes place immediately after the arrest of Peter and John. They were seized by Temple guards and Sadducees, accompanied by the captain of the Temple, after healing a lame man at the Beautiful Gate of the Temple and boldly proclaiming the resurrection of Jesus Christ to the amazed crowd. The Sadducees, a powerful Jewish religious and political party predominantly comprised of the priestly aristocracy, did not believe in the resurrection of the dead. Thus, the apostles' message was a direct challenge to their fundamental theological tenets and their authority. The assembly in Acts 4:6 is the Sanhedrin, the highest Jewish ruling body, convened specifically to deal with Peter and John, seeing their actions as a significant disturbance to the established religious and social order, potentially threatening their carefully maintained peace with Roman authorities.

Acts 4 6 Word analysis

• Annas (Ἄννας, Annas): Though Caiaphas was the officially appointed high priest at this time, Annas was his father-in-law and the de facto power behind the high priestly office. He himself had served as high priest (6-15 AD) and had five sons and a son-in-law (Caiaphas) who also held the office, establishing a powerful priestly dynasty. His influence was immense and enduring within Jewish society, and he likely pulled the strings of the priestly system.
• the high priest (ὁ ἀρχιερεὺς, ho archiereus): This refers primarily to Annas. Despite no longer being the officially recognized high priest by the Roman authorities (who appointed and removed high priests at will), Annas still commanded immense traditional, familial, and popular respect, and was commonly referred to as "the high priest" even after his removal, especially within the Jewish community. This phrase indicates his ongoing, significant authority within the Sanhedrin.
• Caiaphas (Καϊάφας, Kaiaphas): Annas's son-in-law and the official, Roman-appointed high priest from 18 to 36 AD. He held the office for a longer continuous period than any other high priest during Roman rule. He collaborated closely with Annas, and both were deeply involved in Jesus's trial and condemnation. His presence here signifies the official capacity of the court.
• John (Ἰωάννης, Iōannēs): This "John" is not John the Apostle. Given his inclusion among the high-priestly family, he was likely John, son of Annas (Jonathan in some historical accounts), or another significant member of the influential high-priestly families, who would later become high priest.
• Alexander (Ἀλέξανδρος, Alexandros): Another prominent individual, probably of the same aristocratic high-priestly family, possibly a brother or close relative to Annas or Caiaphas. His specific identity is not certain from other biblical texts.
• as many as were of the kindred of the high priest (ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ, hosoi ēsan ek genous archieratikou): Literally, "as many as were of high priestly stock/family." This phrase points to the collective presence of members of the influential high priestly families. These families controlled significant power, wealth, and authority through their control of the Temple, its revenues, and its religious rituals. Their unity against the apostles shows a formidable and interconnected opposition.
• were there: Simple statement affirming their physical presence at the meeting.

• Annas the high priest, and Caiaphas: This grouping emphasizes the dual leadership or shared power structure at the very top of the Jewish religious hierarchy. Annas, though deposed by Rome, retained massive power and prestige within Jewish society, effectively governing alongside his son-in-law Caiaphas. This illustrates a consolidated front.
• and John, and Alexander, and as many as were of the kindred of the high priest: This collective phrasing highlights the dynastic and nepotistic nature of the high priesthood. Authority was concentrated not just in a single high priest but within an interconnected network of powerful, wealthy aristocratic families, largely Sadducean, who protected their privileged positions and influence against any perceived threats.

Acts 4 6 Bonus section

• The Sanhedrin, particularly its Sadducean contingent dominated by these high priestly families, held significant authority in Jewish civil and religious matters under Roman supervision. However, they lacked the power to carry out capital punishment without Roman approval, as seen in Jesus's trial.
• The wealth and socio-economic power derived from Temple activities were immense, making the high priestly office not only a religious one but a highly coveted political and economic position. The burgeoning Christian movement, focused on spiritual renewal over Temple ritual and bringing social disruption, was therefore a challenge to their vested interests.
• The continuous presence of Annas and Caiaphas across Jesus's trial (Jn 18:13-24, Mt 26:57) and now the apostles' trial solidifies a narrative thread of the consistent opposition of the Jewish leadership to the truth of the Gospel, fulfilling prophecies of resistance to God's anointed ones.
• The naming of specific individuals makes the confrontation tangible, reminding the original readers that the early church faced real and formidable human opposition, yet triumphed by divine power.

Acts 4 6 Commentary

Acts 4:6 draws attention to the powerful adversaries facing the nascent Christian movement. By meticulously listing the chief members of the Sanhedrin, particularly Annas and Caiaphas, the text underscores the weight and significance of the challenge posed to Peter and John. Their presence, representing the pinnacle of Jewish religious and political power, indicates that the apostles' preaching and miracle were not trivial incidents but were perceived as a direct and grave threat to the established order, demanding the highest level of official scrutiny and suppression. These leaders, being primarily Sadducees, vehemently denied the resurrection of the dead, making the apostles' central message of Jesus's resurrection particularly confrontational and dangerous to their theological and institutional authority. Their collective and familial presence indicates a unified institutional opposition driven by self-preservation, jealousy, and a desire to maintain the status quo.