Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ³  that God has made this Jesus whom you crucified ⁴  both Lord ⁵  and Christ.” ⁶ 

Kisah Para Rasul 2:38-41

2:38 Peter said to them, “Repent, and each one of you be baptized ⁷  in the name of Jesus Christ ⁸  for ⁹  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁰  2:39 For the promise ¹¹  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 ¹²  and exhorted them saying, “Save yourselves from this perverse ¹³  generation!” 2:41 So those who accepted ¹⁴  his message ¹⁵  were baptized, and that day about three thousand people ¹⁶  were added. ¹⁷ 

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹⁸  his hands on Saul ¹⁹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ²⁰  has sent me so that you may see again and be filled with the Holy Spirit.” ²¹ 

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² 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.

[2:36]  ³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[2:38]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ¹¹ 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]  ¹² tn Or “warned.”

[2:40]  ¹³ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ¹⁴ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁵ tn Grk “word.”

[2:41]  ¹⁶ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁷ tn Or “were won over.”

[9:17]  ¹⁸ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹⁹ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²⁰ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ²¹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.