Kisah Para Rasul 2:22-24

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  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 ⁴  by nailing him to a cross at the hands of Gentiles. ⁵  2:24 But God raised him up, ⁶  having released ⁷  him from the pains ⁸  of death, because it was not possible for him to be held in its power. ⁹ 

Kisah Para Rasul 3:12-15

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁰  why are you amazed at this? Why ¹¹  do you stare at us as if we had made this man ¹²  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹³  the God of our forefathers, ¹⁴  has glorified ¹⁵  his servant ¹⁶  Jesus, whom you handed over and rejected ¹⁷  in the presence of Pilate after he had decided ¹⁸  to release him. 3:14 But you rejected ¹⁹  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁰  the Originator ²¹  of life, whom God raised ²²  from the dead. To this fact we are witnesses! ²³ 

[2:22]  ¹ 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]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ⁴ tn Or “you killed.”

[2:23]  ⁵ 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]  ⁶ tn Grk “Whom God raised up.”

[2:24]  ⁷ tn Or “having freed.”

[2:24]  ⁸ 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]  ⁹ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[3:12]  ¹⁰ 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]  ¹¹ tn Grk “or why.”

[3:12]  ¹² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁶ 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]  ¹⁷ tn Or “denied,” “disowned.”

[3:13]  ¹⁸ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ¹⁹ tn Or “denied,” “disowned.”

[3:15]  ²⁰ tn Or “You put to death.”

[3:15]  ²¹ tn Or “Founder,” “founding Leader.”

[3:15]  ²² sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²³ 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).