Kisah Para Rasul 2:16-36

2:16 But this is what was spoken about through the prophet Joel: ¹ 

2:17 ‘And in the last days ²  it will be,’ God says,

‘that I will pour out my Spirit on all people, ³ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ⁴  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁵ 

2:19 And I will perform wonders in the sky ⁶  above

and miraculous signs ⁷  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ⁸  day of the Lord comes.

2:21 And then ⁹  everyone who calls on the name of the Lord will be saved.’ ¹⁰ 

2:22 “Men of Israel, ¹¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹²  wonders, and miraculous signs ¹³  that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹⁴  by nailing him to a cross at the hands of Gentiles. ¹⁵  2:24 But God raised him up, ¹⁶  having released ¹⁷  him from the pains ¹⁸  of death, because it was not possible for him to be held in its power. ¹⁹  2:25 For David says about him,

‘I saw the Lord always in front of me, ²⁰ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ²¹  also will live in hope,

2:27 because you will not leave my soul in Hades, ²² 

nor permit your Holy One to experience ²³  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ²⁴ 

2:29 “Brothers, ²⁵  I can speak confidently ²⁶  to you about our forefather ²⁷  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ²⁸  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²⁹  on his throne, ³⁰  2:31 David by foreseeing this ³¹  spoke about the resurrection of the Christ, ³²  that he was neither abandoned to Hades, ³³  nor did his body ³⁴  experience ³⁵  decay. ³⁶  2:32 This Jesus God raised up, and we are all witnesses of it. ³⁷  2:33 So then, exalted ³⁸  to the right hand ³⁹  of God, and having received ⁴⁰  the promise of the Holy Spirit ⁴¹  from the Father, he has poured out ⁴²  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁴³  at my right hand

2:35 until I make your enemies a footstool ⁴⁴  for your feet.”’ ⁴⁵ 

2:36 Therefore let all the house of Israel know beyond a doubt ⁴⁶  that God has made this Jesus whom you crucified ⁴⁷  both Lord ⁴⁸  and Christ.” ⁴⁹ 

Kisah Para Rasul 3:22-26

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁵⁰  him in everything he tells you. ⁵¹  3:23 Every person ⁵²  who does not obey that prophet will be destroyed and thus removed ⁵³  from the people.’ ⁵⁴  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁵⁵  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁵⁶  saying to Abraham, ‘And in your descendants ⁵⁷  all the nations ⁵⁸  of the earth will be blessed.’ ⁵⁹  3:26 God raised up ⁶⁰  his servant and sent him first to you, to bless you by turning ⁶¹  each one of you from your iniquities.” ⁶² 

Kisah Para Rasul 13:26-39

13:26 Brothers, ⁶³  descendants ⁶⁴  of Abraham’s family, ⁶⁵  and those Gentiles among you who fear God, ⁶⁶  the message ⁶⁷  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ⁶⁸  him, ⁶⁹  and they fulfilled the sayings ⁷⁰  of the prophets that are read every Sabbath by condemning ⁷¹  him. ⁷²  13:28 Though ⁷³  they found ⁷⁴  no basis ⁷⁵  for a death sentence, ⁷⁶  they asked Pilate to have him executed. 13:29 When they had accomplished ⁷⁷  everything that was written ⁷⁸  about him, they took him down ⁷⁹  from the cross ⁸⁰  and placed him ⁸¹  in a tomb. 13:30 But God raised ⁸²  him from the dead, 13:31 and ⁸³  for many days he appeared to those who had accompanied ⁸⁴  him from Galilee to Jerusalem. These ⁸⁵  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ⁸⁶  13:33 that this promise ⁸⁷  God has fulfilled to us, their children, by raising ⁸⁸  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁸⁹  today I have fathered you.’ ⁹⁰  13:34 But regarding the fact that he has raised Jesus ⁹¹  from the dead, never ⁹²  again to be ⁹³  in a state of decay, God ⁹⁴  has spoken in this way: ‘I will give you ⁹⁵  the holy and trustworthy promises ⁹⁶  made to David.’ ⁹⁷  13:35 Therefore he also says in another psalm, ⁹⁸  ‘You will not permit your Holy One ⁹⁹  to experience ¹⁰⁰  decay.’ ¹⁰¹  13:36 For David, after he had served ¹⁰²  God’s purpose in his own generation, died, ¹⁰³  was buried with his ancestors, ¹⁰⁴  and experienced ¹⁰⁵  decay, 13:37 but the one ¹⁰⁶  whom God raised up did not experience ¹⁰⁷  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹⁰⁸  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁰⁹  everyone who believes is justified ¹¹⁰  from everything from which the law of Moses could not justify ¹¹¹  you. ¹¹² 

[2:16]  ¹ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ² sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ³ tn Grk “on all flesh.”

[2:18]  ⁴ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ⁵ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:19]  ⁶ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ⁷ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ⁸ tn Or “and wonderful.”

[2:21]  ⁹ tn Grk “And it will be that.”

[2:21]  ¹⁰ sn A quotation from Joel 2:28-32.

[2:22]  ¹¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ¹² tn Or “miraculous deeds.”

[2:22]  ¹³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ¹⁴ tn Or “you killed.”

[2:23]  ¹⁵ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ¹⁶ tn Grk “Whom God raised up.”

[2:24]  ¹⁷ tn Or “having freed.”

[2:24]  ¹⁸ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹⁹ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ²⁰ tn Or “always before me.”

[2:26]  ²¹ tn Grk “my flesh.”

[2:27]  ²² tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ²³ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:28]  ²⁴ sn A quotation from Ps 16:8-11.

[2:29]  ²⁵ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ²⁶ sn Peter’s certainty is based on well-known facts.

[2:29]  ²⁷ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ²⁸ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ²⁹ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ³⁰ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ³¹ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ³² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ³³ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ³⁴ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ³⁵ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ³⁶ sn An allusion to Ps 16:10.

[2:32]  ³⁷ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ³⁸ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁹ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ⁴⁰ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴¹ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁴² sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ⁴³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ⁴⁴ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁴⁵ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ⁴⁶ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁴⁷ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁴⁸ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁴⁹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:22]  ⁵⁰ 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) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁵¹ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ⁵² tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁵³ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁵⁴ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ⁵⁵ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[3:25]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁵⁷ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ⁵⁸ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁵⁹ sn A quotation from Gen 22:18.

[3:26]  ⁶⁰ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁶¹ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁶² tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[13:26]  ⁶³ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁶⁴ tn Grk “sons”

[13:26]  ⁶⁵ tn Or “race.”

[13:26]  ⁶⁶ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁶⁷ tn Grk “word.”

[13:27]  ⁶⁸ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁶⁹ tn Grk “this one.”

[13:27]  ⁷⁰ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ⁷¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁷² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ⁷³ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ⁷⁴ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁷⁵ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁷⁶ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁷⁷ tn Or “carried out.”

[13:29]  ⁷⁸ sn That is, everything that was written in OT scripture.

[13:29]  ⁷⁹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁸⁰ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁸¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ⁸² sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ⁸³ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁸⁴ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁸⁵ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ⁸⁶ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ⁸⁷ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ⁸⁸ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ⁸⁹ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁹⁰ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ⁹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁹² tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ⁹³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁹⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁹⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁹⁶ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ⁹⁷ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ⁹⁸ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ⁹⁹ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹⁰⁰ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹⁰¹ sn A quotation from Ps 16:10.

[13:36]  ¹⁰² tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁰³ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁰⁴ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁰⁵ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ¹⁰⁶ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁰⁷ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ¹⁰⁸ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹⁰⁹ sn This one refers here to Jesus.

[13:39]  ¹¹⁰ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹¹¹ tn Or “could not free.”

[13:39]  ¹¹² tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.