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 4:16

4:16 saying, “What should we do with these men? For it is plain ¹⁴  to all who live in Jerusalem that a notable miraculous sign ¹⁵  has come about through them, ¹⁶  and we cannot deny it.

[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.

[4:16]  ¹⁴ tn Or “evident.”

[4:16]  ¹⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ¹⁶ tn Or “has been done by them.”