Kisah Para Rasul 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Kisah Para Rasul 2:32-36

2:32 This Jesus God raised up, and we are all witnesses of it. ¹  2:33 So then, exalted ²  to the right hand ³  of God, and having received ⁴  the promise of the Holy Spirit ⁵  from the Father, he has poured out ⁶  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 ⁷  at my right hand

2:35 until I make your enemies a footstool ⁸  for your feet.”’ ⁹ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁰  that God has made this Jesus whom you crucified ¹¹  both Lord ¹²  and Christ.” ¹³ 

Kisah Para Rasul 3:12-16

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁴  why are you amazed at this? Why ¹⁵  do you stare at us as if we had made this man ¹⁶  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹⁷  the God of our forefathers, ¹⁸  has glorified ¹⁹  his servant ²⁰  Jesus, whom you handed over and rejected ²¹  in the presence of Pilate after he had decided ²²  to release him. 3:14 But you rejected ²³  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁴  the Originator ²⁵  of life, whom God raised ²⁶  from the dead. To this fact we are witnesses! ²⁷  3:16 And on the basis of faith in Jesus’ ²⁸  name, ²⁹  his very name has made this man – whom you see and know – strong. The ³⁰  faith that is through Jesus ³¹  has given him this complete health in the presence ³²  of you all.

Kisah Para Rasul 13:40-41

13:40 Watch out, ³³  then, that what is spoken about by ³⁴  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ³⁵ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ³⁶ 

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

[2:33]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ⁷ 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]  ⁸ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁹ 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]  ¹⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[3:12]  ¹⁴ 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]  ¹⁵ tn Grk “or why.”

[3:12]  ¹⁶ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁰ 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]  ²¹ tn Or “denied,” “disowned.”

[3:13]  ²² tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²³ tn Or “denied,” “disowned.”

[3:15]  ²⁴ tn Or “You put to death.”

[3:15]  ²⁵ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁶ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁷ 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]  ²⁸ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn Or “in full view.”

[13:40]  ³³ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ³⁴ tn Or “in.”

[13:41]  ³⁵ tn Or “and die!”

[13:41]  ³⁶ 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.