Kisah Para Rasul 2:1--3:26
Konteks2:1 Now 1 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 2 a sound 3 like a violent wind blowing 4 came from heaven 5 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 6 appeared to them and came to rest on each one of them. 2:4 All 7 of them were filled with the Holy Spirit, and they began to speak in other languages 8 as the Spirit enabled them. 9
2:5 Now there were devout Jews 10 from every nation under heaven residing in Jerusalem. 11 2:6 When this sound 12 occurred, a crowd gathered and was in confusion, 13 because each one heard them speaking in his own language. 2:7 Completely baffled, they said, 14 “Aren’t 15 all these who are speaking Galileans? 2:8 And how is it that each one of us hears them 16 in our own native language? 17 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 18 2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, 19 and visitors from Rome, 20 2:11 both Jews and proselytes, 21 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 22 2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, 23 saying, “They are drunk on new wine!” 24
2:14 But Peter stood up 25 with the eleven, raised his voice, and addressed them: “You men of Judea 26 and all you who live in Jerusalem, 27 know this 28 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 29 for it is only nine o’clock in the morning. 30 2:16 But this is what was spoken about through the prophet Joel: 31
2:17 ‘And in the last days 32 it will be,’ God says,
‘that I will pour out my Spirit on all people, 33
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, 34 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 35
2:19 And I will perform wonders in the sky 36 above
and miraculous signs 37 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 38 day of the Lord comes.
2:21 And then 39 everyone who calls on the name of the Lord will be saved.’ 40
2:22 “Men of Israel, 41 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 42 wonders, and miraculous signs 43 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 44 by nailing him to a cross at the hands of Gentiles. 45 2:24 But God raised him up, 46 having released 47 him from the pains 48 of death, because it was not possible for him to be held in its power. 49 2:25 For David says about him,
‘I saw the Lord always in front of me, 50
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 51 also will live in hope,
2:27 because you will not leave my soul in Hades, 52
nor permit your Holy One to experience 53 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 54
2:29 “Brothers, 55 I can speak confidently 56 to you about our forefather 57 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 58 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 59 on his throne, 60 2:31 David by foreseeing this 61 spoke about the resurrection of the Christ, 62 that he was neither abandoned to Hades, 63 nor did his body 64 experience 65 decay. 66 2:32 This Jesus God raised up, and we are all witnesses of it. 67 2:33 So then, exalted 68 to the right hand 69 of God, and having received 70 the promise of the Holy Spirit 71 from the Father, he has poured out 72 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 73 at my right hand
2:35 until I make your enemies a footstool 74 for your feet.”’ 75
2:36 Therefore let all the house of Israel know beyond a doubt 76 that God has made this Jesus whom you crucified 77 both Lord 78 and Christ.” 79
2:37 Now when they heard this, 80 they were acutely distressed 81 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 82 in the name of Jesus Christ 83 for 84 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 85 2:39 For the promise 86 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 87 and exhorted them saying, “Save yourselves from this perverse 88 generation!” 2:41 So those who accepted 89 his message 90 were baptized, and that day about three thousand people 91 were added. 92
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 93 to the breaking of bread and to prayer. 94 2:43 Reverential awe 95 came over everyone, 96 and many wonders and miraculous signs 97 came about by the apostles. 2:44 All who believed were together and held 98 everything in common, 2:45 and they began selling 99 their property 100 and possessions and distributing the proceeds 101 to everyone, as anyone had need. 2:46 Every day 102 they continued to gather together by common consent in the temple courts, 103 breaking bread from 104 house to house, sharing their food with glad 105 and humble hearts, 106 2:47 praising God and having the good will 107 of all the people. And the Lord was adding to their number every day 108 those who were being saved.
3:1 Now Peter and John were going up to the temple at the time 109 for prayer, 110 at three o’clock in the afternoon. 111 3:2 And a man lame 112 from birth 113 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 114 so he could beg for money 115 from those going into the temple courts. 116 3:3 When he saw Peter and John about to go into the temple courts, 117 he asked them for money. 118 3:4 Peter looked directly 119 at him (as did John) and said, “Look at us!” 3:5 So the lame man 120 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 121 but what I do have I give you. In the name 122 of Jesus Christ 123 the Nazarene, stand up and 124 walk!” 3:7 Then 125 Peter 126 took hold 127 of him by the right hand and raised him up, and at once the man’s 128 feet and ankles were made strong. 129 3:8 He 130 jumped up, 131 stood and began walking around, and he entered the temple courts 132 with them, walking and leaping and praising God. 3:9 All 133 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 134 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 135 at what had happened to him.
3:11 While the man 136 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 137 called Solomon’s Portico. 138 3:12 When Peter saw this, he declared to the people, “Men of Israel, 139 why are you amazed at this? Why 140 do you stare at us as if we had made this man 141 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 142 the God of our forefathers, 143 has glorified 144 his servant 145 Jesus, whom you handed over and rejected 146 in the presence of Pilate after he had decided 147 to release him. 3:14 But you rejected 148 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 149 the Originator 150 of life, whom God raised 151 from the dead. To this fact we are witnesses! 152 3:16 And on the basis of faith in Jesus’ 153 name, 154 his very name has made this man – whom you see and know – strong. The 155 faith that is through Jesus 156 has given him this complete health in the presence 157 of you all. 3:17 And now, brothers, I know you acted in ignorance, 158 as your rulers did too. 3:18 But the things God foretold 159 long ago through 160 all the prophets – that his Christ 161 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 162 may come from the presence of the Lord, 163 and so that he may send the Messiah 164 appointed 165 for you – that is, Jesus. 3:21 This one 166 heaven must 167 receive until the time all things are restored, 168 which God declared 169 from times long ago 170 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 171 him in everything he tells you. 172 3:23 Every person 173 who does not obey that prophet will be destroyed and thus removed 174 from the people.’ 175 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 176 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 177 saying to Abraham, ‘And in your descendants 178 all the nations 179 of the earth will be blessed.’ 180 3:26 God raised up 181 his servant and sent him first to you, to bless you by turning 182 each one of you from your iniquities.” 183
[2:1] 1 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] 2 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] 4 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] 5 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[2:3] 6 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] 7 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] 8 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] 9 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] 10 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] 11 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] 13 tn Or “was bewildered.”
[2:7] 14 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] 15 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] 16 tn Grk “we hear them, each one of us.”
[2:8] 17 tn Grk “in our own language in which we were born.”
[2:9] 18 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] 19 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] 20 map For location see JP4 A1.
[2:11] 21 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
[2:11] 22 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
[2:13] 23 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] 24 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] 25 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 26 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] 27 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 28 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[2:15] 29 tn Grk “These men are not drunk, as you suppose.”
[2:15] 30 tn Grk “only the third hour.”
[2:16] 31 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] 32 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] 33 tn Grk “on all flesh.”
[2:18] 34 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] 35 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] 36 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] 37 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
[2:20] 38 tn Or “and wonderful.”
[2:21] 39 tn Grk “And it will be that.”
[2:21] 40 sn A quotation from Joel 2:28-32.
[2:22] 41 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] 42 tn Or “miraculous deeds.”
[2:22] 43 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[2:23] 45 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] 46 tn Grk “Whom God raised up.”
[2:24] 47 tn Or “having freed.”
[2:24] 48 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] 49 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
[2:25] 50 tn Or “always before me.”
[2:27] 52 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] 53 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] 54 sn A quotation from Ps 16:8-11.
[2:29] 55 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] 56 sn Peter’s certainty is based on well-known facts.
[2:29] 57 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 58 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 59 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] 60 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 61 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] 62 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] 63 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] 64 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] 65 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] 66 sn An allusion to Ps 16:10.
[2:32] 67 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 68 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] 69 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] 70 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] 71 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 72 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 73 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] 74 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 75 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] 76 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 77 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] 78 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] 79 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] 80 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] 81 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 82 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] 83 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] 84 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] 85 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 86 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] 88 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
[2:41] 89 tn Or “who acknowledged the truth of.”
[2:41] 91 tn Grk “souls” (here an idiom for the whole person).
[2:41] 92 tn Or “were won over.”
[2:42] 93 sn Fellowship refers here to close association involving mutual involvement and relationships.
[2:42] 94 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
[2:43] 96 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
[2:43] 97 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
[2:45] 99 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
[2:45] 100 tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
[2:45] 101 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
[2:46] 102 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[2:46] 103 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:46] 104 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
[2:46] 105 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
[2:46] 106 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
[2:47] 108 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:1] 110 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
[3:1] 111 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 113 tn Grk “from his mother’s womb.”
[3:2] 114 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 115 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
[3:2] 116 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:2] sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
[3:3] 117 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] sn See the note on the phrase the temple courts in the previous verse.
[3:3] 118 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 119 tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
[3:5] 120 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 121 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
[3:6] 122 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
[3:6] 123 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 124 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 125 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 126 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 127 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 128 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 129 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[3:8] 130 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[3:8] 131 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
[3:8] 132 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 133 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.
[3:10] 134 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
[3:10] 135 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
[3:11] 136 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 137 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 138 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 139 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] 141 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 142 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] 143 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] 144 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 145 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] 146 tn Or “denied,” “disowned.”
[3:13] 147 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 148 tn Or “denied,” “disowned.”
[3:15] 149 tn Or “You put to death.”
[3:15] 150 tn Or “Founder,” “founding Leader.”
[3:15] 151 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 152 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] 153 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 154 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] 155 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] 156 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] 157 tn Or “in full view.”
[3:17] 158 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
[3:18] 159 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 160 tn Grk “by the mouth of” (an idiom).
[3:18] 161 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:18] sn See the note on Christ in 2:31.
[3:20] sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
[3:20] 163 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
[3:20] 164 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
[3:20] 165 tn Or “designated in advance.”
[3:21] 166 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 167 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
[3:21] 168 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”
[3:21] sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
[3:21] 170 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 171 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
[3:22] 172 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
[3:23] 173 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 174 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.
[3:23] 175 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
[3:24] 176 tn Or “proclaimed.”
[3:24] sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
[3:25] 177 tn Or “forefathers”; Grk “fathers.”
[3:25] 178 tn Or “in your offspring”; Grk “in your seed.”
[3:25] sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
[3:25] 179 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
[3:25] 180 sn A quotation from Gen 22:18.
[3:26] 181 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
[3:26] 182 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
[3:26] 183 tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
