Kisah Para Rasul 1:12--2:41

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹  from the mountain ²  called the Mount of Olives ³  (which is near Jerusalem, a Sabbath day’s journey ⁴  away). 1:13 When ⁵  they had entered Jerusalem, ⁶  they went to the upstairs room where they were staying. Peter ⁷  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁸  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁹  1:15 In those days ¹⁰  Peter stood up among the believers ¹¹  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ¹²  the scripture had to be fulfilled that the Holy Spirit foretold through ¹³  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ¹⁴  1:18 (Now this man Judas ¹⁵  acquired a field with the reward of his unjust deed, ¹⁶  and falling headfirst ¹⁷  he burst open in the middle and all his intestines ¹⁸  gushed out. 1:19 This ¹⁹  became known to all who lived in Jerusalem, so that in their own language ²⁰  they called that field ²¹  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²²  and let there be no one to live in it,’ ²³  and ‘Let another take his position of responsibility.’ ²⁴  1:21 Thus one of the men ²⁵  who have accompanied us during all the time the Lord Jesus associated with ²⁶  us, 1:22 beginning from his baptism by John until the day he ²⁷  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ²⁸  proposed two candidates: ²⁹  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ³⁰  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ³¹  of this service ³²  and apostleship from which Judas turned aside ³³  to go to his own place.” ³⁴  1:26 Then ³⁵  they cast lots for them, and the one chosen was Matthias; ³⁶  so he was counted with the eleven apostles. ³⁷ 

The Holy Spirit and the Day of Pentecost

2:1 Now ³⁸  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ³⁹  a sound ⁴⁰  like a violent wind blowing ⁴¹  came from heaven ⁴²  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁴³  appeared to them and came to rest on each one of them. 2:4 All ⁴⁴  of them were filled with the Holy Spirit, and they began to speak in other languages ⁴⁵  as the Spirit enabled them. ⁴⁶ 

2:5 Now there were devout Jews ⁴⁷  from every nation under heaven residing in Jerusalem. ⁴⁸  2:6 When this sound ⁴⁹  occurred, a crowd gathered and was in confusion, ⁵⁰  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁵¹  “Aren’t ⁵²  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁵³  in our own native language? ⁵⁴  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁵⁵  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁵⁶  and visitors from Rome, ⁵⁷  2:11 both Jews and proselytes, ⁵⁸  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁵⁹  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁶⁰  saying, “They are drunk on new wine!” ⁶¹ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁶²  with the eleven, raised his voice, and addressed them: “You men of Judea ⁶³  and all you who live in Jerusalem, ⁶⁴  know this ⁶⁵  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁶⁶  for it is only nine o’clock in the morning. ⁶⁷  2:16 But this is what was spoken about through the prophet Joel: ⁶⁸ 

2:17 ‘And in the last days ⁶⁹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁷⁰ 

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, ⁷¹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁷² 

2:19 And I will perform wonders in the sky ⁷³  above

and miraculous signs ⁷⁴  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 ⁷⁵  day of the Lord comes.

2:21 And then ⁷⁶  everyone who calls on the name of the Lord will be saved.’ ⁷⁷ 

2:22 “Men of Israel, ⁷⁸  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁷⁹  wonders, and miraculous signs ⁸⁰  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 ⁸¹  by nailing him to a cross at the hands of Gentiles. ⁸²  2:24 But God raised him up, ⁸³  having released ⁸⁴  him from the pains ⁸⁵  of death, because it was not possible for him to be held in its power. ⁸⁶  2:25 For David says about him,

‘I saw the Lord always in front of me, ⁸⁷ 

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 ⁸⁸  also will live in hope,

2:27 because you will not leave my soul in Hades, ⁸⁹ 

nor permit your Holy One to experience ⁹⁰  decay.

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

you will make me full of joy with your presence.’ ⁹¹ 

2:29 “Brothers, ⁹²  I can speak confidently ⁹³  to you about our forefather ⁹⁴  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ⁹⁵  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁹⁶  on his throne, ⁹⁷  2:31 David by foreseeing this ⁹⁸  spoke about the resurrection of the Christ, ⁹⁹  that he was neither abandoned to Hades, ¹⁰⁰  nor did his body ¹⁰¹  experience ¹⁰²  decay. ¹⁰³  2:32 This Jesus God raised up, and we are all witnesses of it. ¹⁰⁴  2:33 So then, exalted ¹⁰⁵  to the right hand ¹⁰⁶  of God, and having received ¹⁰⁷  the promise of the Holy Spirit ¹⁰⁸  from the Father, he has poured out ¹⁰⁹  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 ¹¹⁰  at my right hand

2:35 until I make your enemies a footstool ¹¹¹  for your feet.”’ ¹¹² 

2:36 Therefore let all the house of Israel know beyond a doubt ¹¹³  that God has made this Jesus whom you crucified ¹¹⁴  both Lord ¹¹⁵  and Christ.” ¹¹⁶ 

The Response to Peter’s Address

2:37 Now when they heard this, ¹¹⁷  they were acutely distressed ¹¹⁸  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 ¹¹⁹  in the name of Jesus Christ ¹²⁰  for ¹²¹  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹²²  2:39 For the promise ¹²³  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 ¹²⁴  and exhorted them saying, “Save yourselves from this perverse ¹²⁵  generation!” 2:41 So those who accepted ¹²⁶  his message ¹²⁷  were baptized, and that day about three thousand people ¹²⁸  were added. ¹²⁹ 

[1:12]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ⁵ tn Grk “And when.” 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.

[1:13]  ⁶ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁷ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁸ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ¹⁰ tn Grk “And in those days.” 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.

[1:15]  ¹¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ¹² tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ¹³ tn Grk “foretold by the mouth of.”

[1:17]  ¹⁴ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ¹⁵ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹⁶ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹⁷ tn Traditionally, “falling headlong.”

[1:18]  ¹⁸ tn Or “all his bowels.”

[1:19]  ¹⁹ tn Grk “And this.” 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.

[1:19]  ²⁰ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ²¹ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ²² tn Or “uninhabited” or “empty.”

[1:20]  ²³ sn A quotation from Ps 69:25.

[1:20]  ²⁴ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ²⁵ tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ²⁶ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ²⁷ tn Here the pronoun “he” refers to Jesus.

[1:23]  ²⁸ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ²⁹ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ³⁰ tn Grk “And praying, they said.” 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.

[1:25]  ³¹ tn Grk “to take the place.”

[1:25]  ³² tn Or “of this ministry.”

[1:25]  ³³ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³⁴ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ³⁶ tn Grk “and the lot fell on Matthias.”

[1:26]  ³⁷ tn Or “he was counted as one of the apostles along with the eleven.”

[2:1]  ³⁸ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ³⁹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁴⁰ tn Or “a noise.”

[2:2]  ⁴¹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁴² tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁴³ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁴⁴ tn Grk “And all.” 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.

[2:4]  ⁴⁵ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ⁴⁶ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ⁴⁷ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁴⁸ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ⁴⁹ tn Or “this noise.”

[2:6]  ⁵⁰ tn Or “was bewildered.”

[2:7]  ⁵¹ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁵² tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ⁵³ tn Grk “we hear them, each one of us.”

[2:8]  ⁵⁴ tn Grk “in our own language in which we were born.”

[2:9]  ⁵⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ⁵⁶ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁵⁷ map For location see JP4 A1.

[2:11]  ⁵⁸ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁵⁹ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁶⁰ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁶¹ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[2:14]  ⁶² tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁶³ 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]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁶⁵ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁶⁶ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁶⁷ tn Grk “only the third hour.”

[2:16]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Grk “on all flesh.”

[2:18]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ⁷⁵ tn Or “and wonderful.”

[2:21]  ⁷⁶ tn Grk “And it will be that.”

[2:21]  ⁷⁷ sn A quotation from Joel 2:28-32.

[2:22]  ⁷⁸ 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]  ⁷⁹ tn Or “miraculous deeds.”

[2:22]  ⁸⁰ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ⁸¹ tn Or “you killed.”

[2:23]  ⁸² 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]  ⁸³ tn Grk “Whom God raised up.”

[2:24]  ⁸⁴ tn Or “having freed.”

[2:24]  ⁸⁵ 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]  ⁸⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ⁸⁷ tn Or “always before me.”

[2:26]  ⁸⁸ tn Grk “my flesh.”

[2:27]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ sn A quotation from Ps 16:8-11.

[2:29]  ⁹² 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]  ⁹³ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁹⁴ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ⁹⁵ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁹⁶ 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]  ⁹⁷ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ sn An allusion to Ps 16:10.

[2:32]  ¹⁰⁴ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹⁰⁹ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ¹¹⁰ 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]  ¹¹¹ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹¹² 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]  ¹¹³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ 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]  ¹²² tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ¹²³ 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]  ¹²⁴ tn Or “warned.”

[2:40]  ¹²⁵ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹²⁶ tn Or “who acknowledged the truth of.”

[2:41]  ¹²⁷ tn Grk “word.”

[2:41]  ¹²⁸ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹²⁹ tn Or “were won over.”