Acts 2:14-42

Peter’s Address on the Day of Pentecost

2:14 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,

2:27 because you will not leave my soul in Hades, ²⁸ 

nor permit your Holy One to experience ²⁹  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ³⁰ 

2:29 “Brothers, ³¹  I can speak confidently ³²  to you about our forefather ³³  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ³⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ³⁵  on his throne, ³⁶  2:31 David by foreseeing this ³⁷  spoke about the resurrection of the Christ, ³⁸  that he was neither abandoned to Hades, ³⁹  nor did his body ⁴⁰  experience ⁴¹  decay. ⁴²  2:32 This Jesus God raised up, and we are all witnesses of it. ⁴³  2:33 So then, exalted ⁴⁴  to the right hand ⁴⁵  of God, and having received ⁴⁶  the promise of the Holy Spirit ⁴⁷  from the Father, he has poured out ⁴⁸  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 ⁴⁹  at my right hand

2:35 until I make your enemies a footstool ⁵⁰  for your feet.”’ ⁵¹ 

2:36 Therefore let all the house of Israel know beyond a doubt ⁵²  that God has made this Jesus whom you crucified ⁵³  both Lord ⁵⁴  and Christ.” ⁵⁵ 

The Response to Peter’s Address

2:37 Now when they heard this, ⁵⁶  they were acutely distressed ⁵⁷  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 ⁵⁸  in the name of Jesus Christ ⁵⁹  for ⁶⁰  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁶¹  2:39 For the promise ⁶²  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 ⁶³  and exhorted them saying, “Save yourselves from this perverse ⁶⁴  generation!” 2:41 So those who accepted ⁶⁵  his message ⁶⁶  were baptized, and that day about three thousand people ⁶⁷  were added. ⁶⁸ 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁶⁹  to the breaking of bread and to prayer. ⁷⁰ 

Acts 10:34-43

10:34 Then Peter started speaking: ⁷¹  “I now truly understand that God does not show favoritism in dealing with people, ⁷²  10:35 but in every nation ⁷³  the person who fears him ⁷⁴  and does what is right ⁷⁵  is welcomed before him. 10:36 You know ⁷⁶  the message ⁷⁷  he sent to the people ⁷⁸  of Israel, proclaiming the good news of peace ⁷⁹  through ⁸⁰  Jesus Christ ⁸¹  (he is Lord ⁸²  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ⁸³  10:38 with respect to Jesus from Nazareth, ⁸⁴  that ⁸⁵  God anointed him with the Holy Spirit and with power. He ⁸⁶  went around doing good and healing all who were oppressed by the devil, ⁸⁷  because God was with him. ⁸⁸  10:39 We ⁸⁹  are witnesses of all the things he did both in Judea ⁹⁰  and in Jerusalem. ⁹¹  They ⁹²  killed him by hanging him on a tree, ⁹³  10:40 but ⁹⁴  God raised him up on the third day and caused him to be seen, ⁹⁵  10:41 not by all the people, but by us, the witnesses God had already chosen, ⁹⁶  who ate and drank ⁹⁷  with him after he rose from the dead. 10:42 He ⁹⁸  commanded us to preach to the people and to warn ⁹⁹  them ¹⁰⁰  that he is the one ¹⁰¹  appointed ¹⁰²  by God as judge ¹⁰³  of the living and the dead. 10:43 About him all the prophets testify, ¹⁰⁴  that everyone who believes in him receives forgiveness of sins ¹⁰⁵  through his name.”

Acts 15:7

15:7 After there had been much debate, ¹⁰⁶  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁰⁷  God chose ¹⁰⁸  me to preach to the Gentiles so they would hear the message ¹⁰⁹  of the gospel ¹¹⁰  and believe. ¹¹¹ 

[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]  ²⁰ tn Or “you killed.”

[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).

[2:25]  ²⁶ tn Or “always before me.”

[2:26]  ²⁷ tn Grk “my flesh.”

[2:27]  ²⁸ 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]  ²⁹ 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]  ³⁰ sn A quotation from Ps 16:8-11.

[2:29]  ³¹ 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]  ³² sn Peter’s certainty is based on well-known facts.

[2:29]  ³³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ³⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ³⁵ 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]  ³⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ³⁷ 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]  ³⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² sn An allusion to Ps 16:10.

[2:32]  ⁴³ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁴⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ⁴⁹ 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]  ⁵⁰ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁵¹ 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]  ⁵² tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:37]  ⁵⁶ 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]  ⁵⁷ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ⁵⁸ 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]  ⁵⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ⁶⁰ 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]  ⁶¹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ⁶² 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]  ⁶³ tn Or “warned.”

[2:40]  ⁶⁴ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ⁶⁵ tn Or “who acknowledged the truth of.”

[2:41]  ⁶⁶ tn Grk “word.”

[2:41]  ⁶⁷ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ⁶⁸ tn Or “were won over.”

[2:42]  ⁶⁹ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ⁷⁰ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[10:34]  ⁷¹ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁷² tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ⁷³ sn See Luke 24:47.

[10:35]  ⁷⁴ tn Or “shows reverence for him.”

[10:35]  ⁷⁵ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36]  ⁷⁶ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁷⁷ tn Grk “the word.”

[10:36]  ⁷⁸ tn Grk “to the sons.”

[10:36]  ⁷⁹ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁸⁰ tn Or “by.”

[10:36]  ⁸¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁸² sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ⁸³ tn Or “proclaimed.”

[10:38]  ⁸⁴ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁸⁵ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁸⁶ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁸⁷ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ⁸⁸ sn See Acts 7:9.

[10:39]  ⁸⁹ tn Grk “And we.” 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.

[10:39]  ⁹⁰ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁹² tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ⁹³ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ⁹⁴ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ⁹⁵ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ⁹⁶ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁹⁷ sn Ate and drank. See Luke 24:35-49.

[10:42]  ⁹⁸ tn Grk “and he.” 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.

[10:42]  ⁹⁹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ¹⁰⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ¹⁰¹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹⁰² tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁰³ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[10:43]  ¹⁰⁴ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ¹⁰⁵ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[15:7]  ¹⁰⁶ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁰⁷ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁰⁸ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁰⁹ tn Or “word.”

[15:7]  ¹¹⁰ tn Or “of the good news.”

[15:7]  ¹¹¹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.