Acts 2:29

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An Exegetical Analysis of παρρησία in the Book of Acts

This exegetical study, originating from a modern query regarding the term παρρησία in Acts, addresses its semantic range beyond the common translation of “boldness” or “confidence.” The initial observation notes that, particularly in passages such as Acts 4:13, the term appears to convey more than mere courage to speak; it suggests a broader sense encompassing persuasiveness, rhetorical skill, knowledge, and learning, naturally accompanied by confidence. The inquiry posits that while speaking skills inherently foster confidence, the Holy Spirit’s empowerment in Acts may bestow not only the courage to speak but also the specific *content* and *manner* of speech.

The main exegetical issue revolves around the precise nuance of παρρησία as used in the Book of Acts. While traditionally rendered as “boldness” or “frankness,” the context often implies an efficacy and authority in speech that goes beyond simple candor. The question is whether παρρησία denotes merely a psychological state of intrepidity or if it functions as a comprehensive descriptor of effective, authoritative, and persuasive public proclamation, particularly in the context of Spirit-empowered testimony. This study will delve into key occurrences of the term, examining its lexical breadth and the rhetorical implications within its immediate literary settings.

Greek Text (Nestle 1904)

Acts 4:29-31

καὶ νῦν, Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ πάσης παρρησίας λαλεῖν τὸν λόγον σου, (30) ἐν τῷ τὴν χεῖρά σου ἐκτείνειν σε εἰς ἴασιν καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου Ἰησοῦ. (31) Καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες Πνεύματος Ἁγίου, καὶ ἐλάλουν τὸν λόγον τοῦ Θεοῦ μετὰ παρρησίας.

Key differences with SBLGNT (2010):

• Acts 4:29: SBLGNT reads “ἐπέβλεψον” instead of Nestle 1904’s “ἔπιδε” for the imperative “look upon.” Both convey the same meaning, with “ἐπέβλεψον” being an aorist active imperative from ἐπιβλέπω, while “ἔπιδε” is an aorist active imperative from ἐφοράω (or ἐπιβλέπω). The textual evidence slightly favors ἐπέβλεψον (P⁴⁵, P⁷⁴, א, A, B, C, D, Ψ).
• Acts 4:29: SBLGNT prints “κύριε” with a lowercase ‘k’, while Nestle 1904 uses an uppercase ‘Κ’ for “Κύριε”. This is a common orthographic convention difference and does not alter meaning.
• Acts 4:30: SBLGNT includes “τὸ” before “ὄνοματος” (τὸ ὀνόματος) which is absent in Nestle 1904. This is a minor variant, with “τὸ” being well-attested (א, A, B, C, D) and its inclusion clarifies the direct object.
• No significant differences impacting the form or presence of παρρησίας in these verses.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The term παρρησία (parrēsia) in Acts 4:29 and 4:31 is textually stable; the NA28, like Nestle 1904 and SBLGNT, presents no significant variants for this word in these contexts, affirming its consistent presence in the manuscript tradition.

Lexically, παρρησία holds a rich semantic range. According to KITTEL (TDNT, Vol. V, pp. 871-886), παρρησία fundamentally denotes “freedom of speech,” derived from πᾶς (“all”) and ῥῆσις (“speech”), signifying the right and ability to speak everything. This freedom implies not only candor and openness but also the absence of fear, especially in public or before authorities. Kittel notes its progression from a political term (the citizen’s right to speak in the assembly) to a moral quality (openness, frankness) and finally, in the New Testament, a theological concept of confident access to God and fearless proclamation of the Gospel.

BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., p. 781) offers several definitions:

1. “State of being frank, open, plain-spoken,” often implying a lack of concealment or dissimulation.
2. “Freedom to say what one pleases, outspokenness, frankness, openness, confidence.” This definition aligns with the broader sense proposed in the initial query, suggesting an inherent confidence and skill in delivery.
3. “Openness in making known one’s views, public statement, esp. bold proclamation.” This aspect is particularly relevant for the missionary context of Acts, where public proclamation is central.
4. “Confidence, boldness, courage” in the sense of daring to speak or act without fear.

BDAG’s entry for παρρησία in Acts 4:29 and 4:31 specifically leans towards “boldness, confidence,” but the broader range suggests that this “boldness” is not merely an emotional state but an empowered capacity for effective communication. The phrase “μετὰ πάσης παρρησίας” (with all παρρησία) in v. 29 intensifies this, indicating a complete and unrestricted exercise of this quality, implying a comprehensive readiness and ability to articulate the message.

Translation Variants with Grammatical & Rhetorical Analysis

The prepositional phrase “μετὰ πάσης παρρησίας” in Acts 4:29 and “μετὰ παρρησίας” in 4:31 is crucial. The preposition μετά (with) indicates accompaniment, manner, or means. Thus, the disciples request and subsequently exhibit the manner of speaking “with παρρησία.” The inclusion of πάσης (all/every) in v. 29 significantly strengthens the request, implying a desire for the fullest possible expression of this quality, not just a modicum of it. This suggests a desire for comprehensive effectiveness in their public speaking. Grammatically, παρρησίας functions as the object of the preposition, describing the *way* in which they are to “speak the word.”

Rhetorically, the context of Acts 4 is one of direct opposition from the Jewish authorities. Peter and John have been arrested and warned not to speak in the name of Jesus (Acts 4:18). Their subsequent prayer (vv. 24-30) is for divine enablement to continue their proclamation despite these threats. The request for παρρησία, followed by the Spirit’s filling and immediate fulfillment of that request (v. 31), demonstrates that this quality is a divinely bestowed gift essential for effective witness in hostile environments. It is not just the courage *to speak*, but the power *to speak effectively and persuasively* in the face of intimidation. The outcome in Acts 4:13 (“κατανοοῦντες τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάννου” – “observing the παρρησία of Peter and John”) shows that this quality was recognizable to the authorities, who marveled at it, associating it with their lack of formal training yet profound wisdom.

Common English translations of παρρησία in these verses include:

• KJV: “boldness” (Acts 4:29, 31)
• NIV: “great boldness” (Acts 4:29), “boldness” (Acts 4:31)
• ESV: “all boldness” (Acts 4:29), “boldly” (Acts 4:31)
• NASB: “all confidence” (Acts 4:29), “with confidence” (Acts 4:31)

While “boldness” and “confidence” capture aspects of παρρησία, they may not fully convey the sense of authoritative and effective proclamation, the rhetorical skill, or the persuasive power that the original inquirer identified. The Holy Spirit’s role in Acts 4:31 explicitly connects the filling of the Spirit with this quality of speech, implying a divine enablement that transcends mere human courage or rhetorical training alone.

Conclusions and Translation Suggestions

The term παρρησία in Acts, particularly in the context of Spirit-empowered proclamation, signifies more than simple “boldness” or “confidence.” It encompasses a comprehensive ability to speak openly, frankly, persuasively, and effectively, often in the face of opposition, reflecting a divinely granted authority and clarity of message. It is the freedom and power to articulate the truth without reservation, coupled with an impact that resonates with the audience, whether in conviction or opposition. The requested παρρησία and its subsequent manifestation by the Spirit point to a complete enablement for public witness, encompassing both the courage to speak and the compelling manner of that speech.

Here are three suggested translations for Acts 4:29b-31, attempting to capture this broader semantic range:

1. “And now, Lord, look upon their threats, and grant to your servants to proclaim your word with complete and authoritative frankness, (30) while you extend your hand for healing and signs and wonders to occur through the name of your holy servant Jesus. (31) And when they had prayed, the place where they were gathered was shaken, and they were all filled with the Holy Spirit and began to proclaim the word of God with unreserved clarity and power.”
   This translation emphasizes the openness, authority, and comprehensive nature of their speech, highlighting both its content and impact.
2. “And now, Lord, consider their threats, and empower your servants to speak your word with utter conviction and persuasive skill, (30) by extending your hand to bring about healing, signs, and wonders through the name of your holy servant Jesus. (31) After their prayer, the place where they were assembled was shaken, and they were all filled with the Holy Spirit and proceeded to speak the word of God with compelling confidence.”
   This version focuses on the internal conviction and the outward rhetorical effectiveness of their proclamation, linking it to the Spirit’s empowerment.
3. “And now, Lord, take notice of their threats, and grant your servants the ability to declare your word with unfettered courage and articulate authority, (30) as you stretch out your hand to perform healings, signs, and wonders through the name of your holy servant Jesus. (31) When they had finished praying, the place where they were meeting was shaken; and they were all filled with the Holy Spirit and began to speak the word of God with bold and effective proclamation.”
   This option foregrounds the bravery and the authoritative, results-oriented nature of their Spirit-inspired speech, capturing the essence of both courage and communicative prowess.

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