Kisah Para Rasul 2:14-26
Konteks2:14 But Peter stood up 1 with the eleven, raised his voice, and addressed them: “You men of Judea 2 and all you who live in Jerusalem, 3 know this 4 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 5 for it is only nine o’clock in the morning. 6 2:16 But this is what was spoken about through the prophet Joel: 7
2:17 ‘And in the last days 8 it will be,’ God says,
‘that I will pour out my Spirit on all people, 9
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, 10 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 11
2:19 And I will perform wonders in the sky 12 above
and miraculous signs 13 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 14 day of the Lord comes.
2:21 And then 15 everyone who calls on the name of the Lord will be saved.’ 16
2:22 “Men of Israel, 17 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 18 wonders, and miraculous signs 19 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 20 by nailing him to a cross at the hands of Gentiles. 21 2:24 But God raised him up, 22 having released 23 him from the pains 24 of death, because it was not possible for him to be held in its power. 25 2:25 For David says about him,
‘I saw the Lord always in front of me, 26
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 27 also will live in hope,
[2:14] 1 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 2 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] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 4 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[2:15] 5 tn Grk “These men are not drunk, as you suppose.”
[2:15] 6 tn Grk “only the third hour.”
[2:16] 7 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] 8 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] 9 tn Grk “on all flesh.”
[2:18] 10 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] 11 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] 12 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] 13 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
[2:20] 14 tn Or “and wonderful.”
[2:21] 15 tn Grk “And it will be that.”
[2:21] 16 sn A quotation from Joel 2:28-32.
[2:22] 17 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] 18 tn Or “miraculous deeds.”
[2:22] 19 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[2:23] 21 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] 22 tn Grk “Whom God raised up.”
[2:24] 23 tn Or “having freed.”
[2:24] 24 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] 25 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
