Kisah Para Rasul 2:14-41
Konteks2:14 But Peter stood up 1 with the eleven, raised his voice, and addressed them: “You men of Judea 2 and all you who live in Jerusalem, 3 know this 4 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 5 for it is only nine o’clock in the morning. 6 2:16 But this is what was spoken about through the prophet Joel: 7
2:17 ‘And in the last days 8 it will be,’ God says,
‘that I will pour out my Spirit on all people, 9
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, 10 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 11
2:19 And I will perform wonders in the sky 12 above
and miraculous signs 13 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 14 day of the Lord comes.
2:21 And then 15 everyone who calls on the name of the Lord will be saved.’ 16
2:22 “Men of Israel, 17 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 18 wonders, and miraculous signs 19 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 20 by nailing him to a cross at the hands of Gentiles. 21 2:24 But God raised him up, 22 having released 23 him from the pains 24 of death, because it was not possible for him to be held in its power. 25 2:25 For David says about him,
‘I saw the Lord always in front of me, 26
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 27 also will live in hope,
2:27 because you will not leave my soul in Hades, 28
nor permit your Holy One to experience 29 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 30
2:29 “Brothers, 31 I can speak confidently 32 to you about our forefather 33 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 34 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 35 on his throne, 36 2:31 David by foreseeing this 37 spoke about the resurrection of the Christ, 38 that he was neither abandoned to Hades, 39 nor did his body 40 experience 41 decay. 42 2:32 This Jesus God raised up, and we are all witnesses of it. 43 2:33 So then, exalted 44 to the right hand 45 of God, and having received 46 the promise of the Holy Spirit 47 from the Father, he has poured out 48 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 49 at my right hand
2:35 until I make your enemies a footstool 50 for your feet.”’ 51
2:36 Therefore let all the house of Israel know beyond a doubt 52 that God has made this Jesus whom you crucified 53 both Lord 54 and Christ.” 55
2:37 Now when they heard this, 56 they were acutely distressed 57 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 58 in the name of Jesus Christ 59 for 60 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 61 2:39 For the promise 62 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified 63 and exhorted them saying, “Save yourselves from this perverse 64 generation!” 2:41 So those who accepted 65 his message 66 were baptized, and that day about three thousand people 67 were added. 68
Kisah Para Rasul 3:12-26
Konteks3:12 When Peter saw this, he declared to the people, “Men of Israel, 69 why are you amazed at this? Why 70 do you stare at us as if we had made this man 71 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 72 the God of our forefathers, 73 has glorified 74 his servant 75 Jesus, whom you handed over and rejected 76 in the presence of Pilate after he had decided 77 to release him. 3:14 But you rejected 78 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 79 the Originator 80 of life, whom God raised 81 from the dead. To this fact we are witnesses! 82 3:16 And on the basis of faith in Jesus’ 83 name, 84 his very name has made this man – whom you see and know – strong. The 85 faith that is through Jesus 86 has given him this complete health in the presence 87 of you all. 3:17 And now, brothers, I know you acted in ignorance, 88 as your rulers did too. 3:18 But the things God foretold 89 long ago through 90 all the prophets – that his Christ 91 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 92 may come from the presence of the Lord, 93 and so that he may send the Messiah 94 appointed 95 for you – that is, Jesus. 3:21 This one 96 heaven must 97 receive until the time all things are restored, 98 which God declared 99 from times long ago 100 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 101 him in everything he tells you. 102 3:23 Every person 103 who does not obey that prophet will be destroyed and thus removed 104 from the people.’ 105 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 106 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 107 saying to Abraham, ‘And in your descendants 108 all the nations 109 of the earth will be blessed.’ 110 3:26 God raised up 111 his servant and sent him first to you, to bless you by turning 112 each one of you from your iniquities.” 113
Kisah Para Rasul 8:25
Konteks8:25 So after Peter and John 114 had solemnly testified 115 and spoken the word of the Lord, 116 they started back to Jerusalem, proclaiming 117 the good news to many Samaritan villages 118 as they went. 119
Kisah Para Rasul 8:35
Konteks8:35 So Philip started speaking, 120 and beginning with this scripture 121 proclaimed the good news about Jesus to him.
Kisah Para Rasul 9:15
Konteks9:15 But the Lord said to him, “Go, because this man is my chosen instrument 122 to carry my name before Gentiles and kings and the people of Israel. 123
Kisah Para Rasul 10:44-48
Konteks10:44 While Peter was still speaking these words, the Holy Spirit fell on 124 all those who heard the message. 125 10:45 The 126 circumcised believers 127 who had accompanied Peter were greatly astonished 128 that 129 the gift of the Holy Spirit 130 had been poured out 131 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 132 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 133 can he?” 134 10:48 So he gave orders to have them baptized 135 in the name of Jesus Christ. 136 Then they asked him to stay for several days.
Kisah Para Rasul 13:1-4
Konteks13:1 Now there were these prophets and teachers in the church at Antioch: 137 Barnabas, Simeon called Niger, 138 Lucius the Cyrenian, 139 Manaen (a close friend of Herod 140 the tetrarch 141 from childhood 142 ) and Saul. 13:2 While they were serving 143 the Lord and fasting, the Holy Spirit said, “Set apart 144 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 145 and 146 prayed and placed their hands 147 on them, they sent them off.
13:4 So Barnabas and Saul, 148 sent out by the Holy Spirit, went down to Seleucia, 149 and from there they sailed to Cyprus. 150
[2:14] 1 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 2 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, 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.
[2:14] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 4 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[2:15] 5 tn Grk “These men are not drunk, as you suppose.”
[2:15] 6 tn Grk “only the third hour.”
[2:16] 7 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] 8 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] 9 tn Grk “on all flesh.”
[2:18] 10 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] 11 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] 12 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] 13 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
[2:20] 14 tn Or “and wonderful.”
[2:21] 15 tn Grk “And it will be that.”
[2:21] 16 sn A quotation from Joel 2:28-32.
[2:22] 17 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] 18 tn Or “miraculous deeds.”
[2:22] 19 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[2:23] 21 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] 22 tn Grk “Whom God raised up.”
[2:24] 23 tn Or “having freed.”
[2:24] 24 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] 25 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
[2:25] 26 tn Or “always before me.”
[2:27] 28 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] 29 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] 30 sn A quotation from Ps 16:8-11.
[2:29] 31 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] 32 sn Peter’s certainty is based on well-known facts.
[2:29] 33 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 34 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 35 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] 36 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 37 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] 38 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] 39 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] 40 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] 41 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] 42 sn An allusion to Ps 16:10.
[2:32] 43 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 44 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] 45 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] 46 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] 47 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 48 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 49 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] 50 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 51 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] 52 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 53 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] 54 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] 55 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.
[2:37] 56 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[2:37] 57 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 58 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
[2:38] 59 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:38] sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
[2:38] 60 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
[2:38] 61 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 62 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
[2:40] 64 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
[2:41] 65 tn Or “who acknowledged the truth of.”
[2:41] 67 tn Grk “souls” (here an idiom for the whole person).
[2:41] 68 tn Or “were won over.”
[3:12] 69 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 71 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 72 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 73 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 74 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 75 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 76 tn Or “denied,” “disowned.”
[3:13] 77 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 78 tn Or “denied,” “disowned.”
[3:15] 79 tn Or “You put to death.”
[3:15] 80 tn Or “Founder,” “founding Leader.”
[3:15] 81 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 82 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[3:16] 83 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 84 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 85 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
[3:16] 86 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
[3:16] 87 tn Or “in full view.”
[3:17] 88 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
[3:18] 89 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 90 tn Grk “by the mouth of” (an idiom).
[3:18] 91 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:18] sn See the note on Christ in 2:31.
[3:20] sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
[3:20] 93 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
[3:20] 94 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
[3:20] 95 tn Or “designated in advance.”
[3:21] 96 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 97 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
[3:21] 98 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”
[3:21] sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
[3:21] 100 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 101 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] 102 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] 103 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 104 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] 105 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] 106 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] 107 tn Or “forefathers”; Grk “fathers.”
[3:25] 108 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] 109 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] 110 sn A quotation from Gen 22:18.
[3:26] 111 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] 112 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] 113 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.
[8:25] 114 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 115 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
[8:25] 116 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[8:25] 117 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
[8:25] 118 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
[8:25] 119 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[8:35] 120 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 121 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
[9:15] 123 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
[10:44] 124 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 126 tn Grk “And the.” 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.
[10:45] 127 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 128 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
[10:45] 130 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
[10:45] 131 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
[10:46] 132 tn Or “extolling,” “magnifying.”
[10:47] 133 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
[10:47] 134 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
[10:48] 135 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
[10:48] 136 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
[13:1] 137 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[13:1] 138 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 139 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 140 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 141 tn Or “the governor.”
[13:1] sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[13:1] 142 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
[13:2] 143 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 145 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 146 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[13:3] 147 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
[13:4] 148 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 149 sn Seleucia was the port city of Antioch in Syria.
[13:4] 150 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
