Kisah Para Rasul 2:22-36
Konteks2:22 “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 2:25 For David says about him,
‘I saw the Lord always in front of me, 10
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 11 also will live in hope,
2:27 because you will not leave my soul in Hades, 12
nor permit your Holy One to experience 13 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 14
2:29 “Brothers, 15 I can speak confidently 16 to you about our forefather 17 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 18 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 19 on his throne, 20 2:31 David by foreseeing this 21 spoke about the resurrection of the Christ, 22 that he was neither abandoned to Hades, 23 nor did his body 24 experience 25 decay. 26 2:32 This Jesus God raised up, and we are all witnesses of it. 27 2:33 So then, exalted 28 to the right hand 29 of God, and having received 30 the promise of the Holy Spirit 31 from the Father, he has poured out 32 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 33 at my right hand
2:35 until I make your enemies a footstool 34 for your feet.”’ 35
2:36 Therefore let all the house of Israel know beyond a doubt 36 that God has made this Jesus whom you crucified 37 both Lord 38 and Christ.” 39
Kisah Para Rasul 3:13-26
Konteks3:13 The God of Abraham, Isaac, and Jacob, 40 the God of our forefathers, 41 has glorified 42 his servant 43 Jesus, whom you handed over and rejected 44 in the presence of Pilate after he had decided 45 to release him. 3:14 But you rejected 46 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 47 the Originator 48 of life, whom God raised 49 from the dead. To this fact we are witnesses! 50 3:16 And on the basis of faith in Jesus’ 51 name, 52 his very name has made this man – whom you see and know – strong. The 53 faith that is through Jesus 54 has given him this complete health in the presence 55 of you all. 3:17 And now, brothers, I know you acted in ignorance, 56 as your rulers did too. 3:18 But the things God foretold 57 long ago through 58 all the prophets – that his Christ 59 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 60 may come from the presence of the Lord, 61 and so that he may send the Messiah 62 appointed 63 for you – that is, Jesus. 3:21 This one 64 heaven must 65 receive until the time all things are restored, 66 which God declared 67 from times long ago 68 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 69 him in everything he tells you. 70 3:23 Every person 71 who does not obey that prophet will be destroyed and thus removed 72 from the people.’ 73 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 74 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 75 saying to Abraham, ‘And in your descendants 76 all the nations 77 of the earth will be blessed.’ 78 3:26 God raised up 79 his servant and sent him first to you, to bless you by turning 80 each one of you from your iniquities.” 81
Kisah Para Rasul 4:9-12
Konteks4:9 if 82 we are being examined 83 today for a good deed 84 done to a sick man – by what means this man was healed 85 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 86 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 87 is the stone that was rejected by you, 88 the builders, that has become the cornerstone. 89 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 90 by which we must 91 be saved.”
Kisah Para Rasul 5:30-32
Konteks5:30 The God of our forefathers 92 raised up Jesus, whom you seized and killed by hanging him on a tree. 93 5:31 God exalted him 94 to his right hand as Leader 95 and Savior, to give repentance to Israel and forgiveness of sins. 96 5:32 And we are witnesses of these events, 97 and so is the Holy Spirit whom God has given to those who obey 98 him.”
Kisah Para Rasul 10:36-43
Konteks10:36 You know 99 the message 100 he sent to the people 101 of Israel, proclaiming the good news of peace 102 through 103 Jesus Christ 104 (he is Lord 105 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 106 10:38 with respect to Jesus from Nazareth, 107 that 108 God anointed him with the Holy Spirit and with power. He 109 went around doing good and healing all who were oppressed by the devil, 110 because God was with him. 111 10:39 We 112 are witnesses of all the things he did both in Judea 113 and in Jerusalem. 114 They 115 killed him by hanging him on a tree, 116 10:40 but 117 God raised him up on the third day and caused him to be seen, 118 10:41 not by all the people, but by us, the witnesses God had already chosen, 119 who ate and drank 120 with him after he rose from the dead. 10:42 He 121 commanded us to preach to the people and to warn 122 them 123 that he is the one 124 appointed 125 by God as judge 126 of the living and the dead. 10:43 About him all the prophets testify, 127 that everyone who believes in him receives forgiveness of sins 128 through his name.”
Kisah Para Rasul 13:17-41
Konteks13:17 The God of this people Israel 129 chose our ancestors 130 and made the people great 131 during their stay as foreigners 132 in the country 133 of Egypt, and with uplifted arm 134 he led them out of it. 13:18 For 135 a period of about forty years he put up with 136 them in the wilderness. 137 13:19 After 138 he had destroyed 139 seven nations 140 in the land of Canaan, he gave his people their land as an inheritance. 141 13:20 All this took 142 about four hundred fifty years. After this 143 he gave them judges until the time of 144 Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled 145 forty years. 13:22 After removing him, God 146 raised up 147 David their king. He testified about him: 148 ‘I have found David 149 the son of Jesse to be a man after my heart, 150 who will accomplish everything I want him to do.’ 151 13:23 From the descendants 152 of this man 153 God brought to Israel a Savior, Jesus, just as he promised. 154 13:24 Before 155 Jesus 156 arrived, John 157 had proclaimed a baptism for repentance 158 to all the people of Israel. 13:25 But while John was completing his mission, 159 he said repeatedly, 160 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 161 13:26 Brothers, 162 descendants 163 of Abraham’s family, 164 and those Gentiles among you who fear God, 165 the message 166 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 167 him, 168 and they fulfilled the sayings 169 of the prophets that are read every Sabbath by condemning 170 him. 171 13:28 Though 172 they found 173 no basis 174 for a death sentence, 175 they asked Pilate to have him executed. 13:29 When they had accomplished 176 everything that was written 177 about him, they took him down 178 from the cross 179 and placed him 180 in a tomb. 13:30 But God raised 181 him from the dead, 13:31 and 182 for many days he appeared to those who had accompanied 183 him from Galilee to Jerusalem. These 184 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 185 13:33 that this promise 186 God has fulfilled to us, their children, by raising 187 Jesus, as also it is written in the second psalm, ‘You are my Son; 188 today I have fathered you.’ 189 13:34 But regarding the fact that he has raised Jesus 190 from the dead, never 191 again to be 192 in a state of decay, God 193 has spoken in this way: ‘I will give you 194 the holy and trustworthy promises 195 made to David.’ 196 13:35 Therefore he also says in another psalm, 197 ‘You will not permit your Holy One 198 to experience 199 decay.’ 200 13:36 For David, after he had served 201 God’s purpose in his own generation, died, 202 was buried with his ancestors, 203 and experienced 204 decay, 13:37 but the one 205 whom God raised up did not experience 206 decay. 13:38 Therefore let it be known to you, brothers, that through this one 207 forgiveness of sins is proclaimed to you, 13:39 and by this one 208 everyone who believes is justified 209 from everything from which the law of Moses could not justify 210 you. 211 13:40 Watch out, 212 then, that what is spoken about by 213 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 214
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 215
Kisah Para Rasul 17:24
Konteks17:24 The God who made the world and everything in it, 216 who is 217 Lord of heaven and earth, does not live in temples made by human hands, 218
[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] 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).
[2:25] 10 tn Or “always before me.”
[2:27] 12 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] 13 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] 14 sn A quotation from Ps 16:8-11.
[2:29] 15 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] 16 sn Peter’s certainty is based on well-known facts.
[2:29] 17 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 18 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 19 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] 20 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 21 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] 22 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] 23 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] 24 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] 25 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] 26 sn An allusion to Ps 16:10.
[2:32] 27 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 28 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] 29 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] 30 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] 31 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 32 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 33 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] 34 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 35 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] 36 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 37 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] 38 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] 39 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.
[3:13] 40 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] 41 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] 42 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 43 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] 44 tn Or “denied,” “disowned.”
[3:13] 45 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 46 tn Or “denied,” “disowned.”
[3:15] 47 tn Or “You put to death.”
[3:15] 48 tn Or “Founder,” “founding Leader.”
[3:15] 49 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 50 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] 51 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 52 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] 53 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] 54 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] 55 tn Or “in full view.”
[3:17] 56 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] 57 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 58 tn Grk “by the mouth of” (an idiom).
[3:18] 59 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] 61 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] 62 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] 63 tn Or “designated in advance.”
[3:21] 64 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 65 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] 66 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] 68 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 69 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] 70 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] 71 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 72 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] 73 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] 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] 75 tn Or “forefathers”; Grk “fathers.”
[3:25] 76 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] 77 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] 78 sn A quotation from Gen 22:18.
[3:26] 79 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] 80 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] 81 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.
[4:9] 82 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 83 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 84 tn Or “for an act of kindness.”
[4:9] 85 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 86 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 87 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 88 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
[4:11] 89 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 90 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 91 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[5:30] 92 tn Or “ancestors”; Grk “fathers.”
[5:30] 93 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[5:31] 94 tn Grk “This one God exalted” (emphatic).
[5:31] 95 tn Or “Founder” (of a movement).
[5:31] 96 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 97 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 98 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[10:36] 99 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 100 tn Grk “the word.”
[10:36] 101 tn Grk “to the sons.”
[10:36] 102 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 104 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 105 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[10:37] 106 tn Or “proclaimed.”
[10:38] 107 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 108 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 109 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.
[10:38] 110 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:38] sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
[10:39] 112 tn Grk “And we.” 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.
[10:39] 113 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
[10:39] 114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 115 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” 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.
[10:39] 116 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[10:40] 117 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
[10:40] 118 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
[10:41] 119 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 120 sn Ate and drank. See Luke 24:35-49.
[10:42] 121 tn Grk “and he.” 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.
[10:42] 122 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 123 tn The word “them” 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.
[10:42] 124 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 125 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 126 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[10:43] 127 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
[10:43] 128 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
[13:17] 129 tn Or “people of Israel.”
[13:17] 130 tn Or “forefathers”; Grk “fathers.”
[13:17] sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.
[13:17] 131 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
[13:17] 132 tn Or “as resident aliens.”
[13:17] 134 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
[13:18] 135 tn Grk “And for.” 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.
[13:18] 136 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 138 tn Grk “And after.” 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.
[13:19] 139 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 140 sn Seven nations. See Deut 7:1.
[13:19] 141 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
[13:20] 142 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
[13:20] 143 tn Grk “And after these things.” 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.
[13:20] 144 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 145 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
[13:22] 146 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 147 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
[13:22] 148 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
[13:22] 149 sn A quotation from Ps 89:20.
[13:22] 150 sn A quotation from 1 Sam 13:14.
[13:22] 151 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 152 tn Or “From the offspring”; Grk “From the seed.”
[13:23] sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
[13:23] 153 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 154 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:23] sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
[13:24] 155 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
[13:24] 156 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
[13:24] 157 sn John refers here to John the Baptist.
[13:24] 158 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 160 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
[13:25] 161 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
[13:26] 162 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 165 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.
[13:27] 167 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] 168 tn Grk “this one.”
[13:27] 169 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] 170 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 171 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] 172 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] 173 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 174 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 175 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 176 tn Or “carried out.”
[13:29] 177 sn That is, everything that was written in OT scripture.
[13:29] 178 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] 179 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 180 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] 181 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 182 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] 183 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] 184 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] 185 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 186 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] 187 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] 188 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] 189 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] 190 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 191 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] 192 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 193 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 194 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 195 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] 196 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] 197 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 198 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] 199 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] 200 sn A quotation from Ps 16:10.
[13:36] 201 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 202 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] 203 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 204 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] 205 sn The one whom God raised up refers to Jesus.
[13:37] 206 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] 207 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] 208 sn This one refers here to Jesus.
[13:39] 209 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] 210 tn Or “could not free.”
[13:39] 211 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.
[13:40] 212 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 215 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
[17:24] 216 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 217 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
[17:24] 218 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
