Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹  in the name of Jesus Christ ²  for ³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁴ 

Kisah Para Rasul 19:1-6

Disciples of John the Baptist at Ephesus

19:1 While ⁵  Apollos was in Corinth, ⁶  Paul went through the inland ⁷  regions ⁸  and came to Ephesus. ⁹  He ¹⁰  found some disciples there ¹¹  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹²  They replied, ¹³  “No, we have not even ¹⁴  heard that there is a Holy Spirit.” 19:3 So Paul ¹⁵  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹⁶  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹⁷  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ¹⁸  his hands on them, the Holy Spirit came ¹⁹  upon them, and they began to speak ²⁰  in tongues and to prophesy. ²¹ 

[2:38]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[19:1]  ⁵ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁷ tn Or “interior.”

[19:1]  ⁸ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁰ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹¹ tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹² tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹³ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁴ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹⁶ tn Grk “they said.”

[19:4]  ¹⁷ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ¹⁸ tn Or “laid.”

[19:6]  ¹⁹ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ²⁰ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ²¹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.