Discovery BoxActs 1:1
Context1:1 I wrote 1 the former 2 account, 3 Theophilus, 4 about all that Jesus began to do and teach
Acts 1:1--2:47
Context1:1 I wrote 5 the former 6 account, 7 Theophilus, 8 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 9 after he had given orders 10 by 11 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 12 also, after his suffering, 13 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 14 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 15 he declared, 16 “Do not leave Jerusalem, 17 but wait there 18 for what my 19 Father promised, 20 which you heard about from me. 21 1:5 For 22 John baptized with water, but you 23 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 24 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 25 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 26 of the earth.” 1:9 After 27 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 28 they were still staring into the sky while he was going, suddenly 29 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 30 looking up into the sky? This same Jesus who has been taken up from you into heaven 31 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 32 from the mountain 33 called the Mount of Olives 34 (which is near Jerusalem, a Sabbath day’s journey 35 away). 1:13 When 36 they had entered Jerusalem, 37 they went to the upstairs room where they were staying. Peter 38 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 39 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 40 1:15 In those days 41 Peter stood up among the believers 42 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 43 the scripture had to be fulfilled that the Holy Spirit foretold through 44 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 45 1:18 (Now this man Judas 46 acquired a field with the reward of his unjust deed, 47 and falling headfirst 48 he burst open in the middle and all his intestines 49 gushed out. 1:19 This 50 became known to all who lived in Jerusalem, so that in their own language 51 they called that field 52 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 53 and let there be no one to live in it,’ 54 and ‘Let another take his position of responsibility.’ 55 1:21 Thus one of the men 56 who have accompanied us during all the time the Lord Jesus associated with 57 us, 1:22 beginning from his baptism by John until the day he 58 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 59 proposed two candidates: 60 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 61 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 62 of this service 63 and apostleship from which Judas turned aside 64 to go to his own place.” 65 1:26 Then 66 they cast lots for them, and the one chosen was Matthias; 67 so he was counted with the eleven apostles. 68
2:1 Now 69 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 70 a sound 71 like a violent wind blowing 72 came from heaven 73 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 74 appeared to them and came to rest on each one of them. 2:4 All 75 of them were filled with the Holy Spirit, and they began to speak in other languages 76 as the Spirit enabled them. 77
2:5 Now there were devout Jews 78 from every nation under heaven residing in Jerusalem. 79 2:6 When this sound 80 occurred, a crowd gathered and was in confusion, 81 because each one heard them speaking in his own language. 2:7 Completely baffled, they said, 82 “Aren’t 83 all these who are speaking Galileans? 2:8 And how is it that each one of us hears them 84 in our own native language? 85 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 86 2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, 87 and visitors from Rome, 88 2:11 both Jews and proselytes, 89 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 90 2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, 91 saying, “They are drunk on new wine!” 92
2:14 But Peter stood up 93 with the eleven, raised his voice, and addressed them: “You men of Judea 94 and all you who live in Jerusalem, 95 know this 96 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 97 for it is only nine o’clock in the morning. 98 2:16 But this is what was spoken about through the prophet Joel: 99
2:17 ‘And in the last days 100 it will be,’ God says,
‘that I will pour out my Spirit on all people, 101
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, 102 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 103
2:19 And I will perform wonders in the sky 104 above
and miraculous signs 105 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 106 day of the Lord comes.
2:21 And then 107 everyone who calls on the name of the Lord will be saved.’ 108
2:22 “Men of Israel, 109 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 110 wonders, and miraculous signs 111 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 112 by nailing him to a cross at the hands of Gentiles. 113 2:24 But God raised him up, 114 having released 115 him from the pains 116 of death, because it was not possible for him to be held in its power. 117 2:25 For David says about him,
‘I saw the Lord always in front of me, 118
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 119 also will live in hope,
2:27 because you will not leave my soul in Hades, 120
nor permit your Holy One to experience 121 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 122
2:29 “Brothers, 123 I can speak confidently 124 to you about our forefather 125 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 126 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 127 on his throne, 128 2:31 David by foreseeing this 129 spoke about the resurrection of the Christ, 130 that he was neither abandoned to Hades, 131 nor did his body 132 experience 133 decay. 134 2:32 This Jesus God raised up, and we are all witnesses of it. 135 2:33 So then, exalted 136 to the right hand 137 of God, and having received 138 the promise of the Holy Spirit 139 from the Father, he has poured out 140 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 141 at my right hand
2:35 until I make your enemies a footstool 142 for your feet.”’ 143
2:36 Therefore let all the house of Israel know beyond a doubt 144 that God has made this Jesus whom you crucified 145 both Lord 146 and Christ.” 147
2:37 Now when they heard this, 148 they were acutely distressed 149 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 150 in the name of Jesus Christ 151 for 152 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 153 2:39 For the promise 154 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 155 and exhorted them saying, “Save yourselves from this perverse 156 generation!” 2:41 So those who accepted 157 his message 158 were baptized, and that day about three thousand people 159 were added. 160
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 161 to the breaking of bread and to prayer. 162 2:43 Reverential awe 163 came over everyone, 164 and many wonders and miraculous signs 165 came about by the apostles. 2:44 All who believed were together and held 166 everything in common, 2:45 and they began selling 167 their property 168 and possessions and distributing the proceeds 169 to everyone, as anyone had need. 2:46 Every day 170 they continued to gather together by common consent in the temple courts, 171 breaking bread from 172 house to house, sharing their food with glad 173 and humble hearts, 174 2:47 praising God and having the good will 175 of all the people. And the Lord was adding to their number every day 176 those who were being saved.
[1:1] 1 tn Or “produced,” Grk “made.”
[1:1] 2 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 3 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 4 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:1] 5 tn Or “produced,” Grk “made.”
[1:1] 6 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 7 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 8 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 9 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 10 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 13 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 14 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 15 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 17 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
[1:4] 18 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
[1:4] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 20 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 21 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 22 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
[1:4] 23 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
[1:5] 21 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 22 tn The pronoun is plural in Greek.
[1:6] 25 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 29 tn Grk “It is not for you to know.”
[1:9] 37 tn Grk “And after.” 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.
[1:10] 41 tn Grk “And as.” 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.
[1:11] 45 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 46 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:12] 49 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 50 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
[1:12] 51 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:12] 52 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
[1:13] 53 tn Grk “And when.” 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.
[1:13] 54 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
[1:13] 55 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
[1:13] 56 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 57 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 61 tn Grk “And in those days.” 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.
[1:15] 62 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
[1:16] 65 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
[1:16] 66 tn Grk “foretold by the mouth of.”
[1:17] 69 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 73 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 74 tn Traditionally, “with the reward of his wickedness.”
[1:18] 75 tn Traditionally, “falling headlong.”
[1:18] 76 tn Or “all his bowels.”
[1:19] 77 tn Grk “And this.” 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.
[1:19] 78 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 79 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
[1:20] 81 tn Or “uninhabited” or “empty.”
[1:20] 82 sn A quotation from Ps 69:25.
[1:20] 83 tn Or “Let another take his office.”
[1:21] 85 tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 86 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[1:22] 89 tn Here the pronoun “he” refers to Jesus.
[1:23] 93 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 94 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[1:24] 97 tn Grk “And praying, they said.” 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.
[1:25] 101 tn Grk “to take the place.”
[1:25] 102 tn Or “of this ministry.”
[1:25] 103 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 104 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:26] 105 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 106 tn Grk “and the lot fell on Matthias.”
[1:26] 107 tn Or “he was counted as one of the apostles along with the eleven.”
[2:1] 109 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] 113 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] 115 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] 116 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[2:3] 117 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] 121 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] 122 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
[2:4] 123 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] 125 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] 126 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
[2:6] 130 tn Or “was bewildered.”
[2:7] 133 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] 134 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] 137 tn Grk “we hear them, each one of us.”
[2:8] 138 tn Grk “in our own language in which we were born.”
[2:9] 141 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] 145 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] 146 map For location see JP4 A1.
[2:11] 149 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
[2:11] 150 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
[2:13] 153 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] 154 tn Grk “They are full of new wine!”
[2:14] 157 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 158 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] 159 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 160 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[2:15] 161 tn Grk “These men are not drunk, as you suppose.”
[2:15] 162 tn Grk “only the third hour.”
[2:16] 165 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] 169 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] 170 tn Grk “on all flesh.”
[2:18] 173 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] 174 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] 177 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] 178 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
[2:20] 181 tn Or “and wonderful.”
[2:21] 185 tn Grk “And it will be that.”
[2:21] 186 sn A quotation from Joel 2:28-32.
[2:22] 189 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] 190 tn Or “miraculous deeds.”
[2:22] 191 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[2:23] 193 tn Or “you killed.”
[2:23] 194 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] 197 tn Grk “Whom God raised up.”
[2:24] 198 tn Or “having freed.”
[2:24] 199 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] 200 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
[2:25] 201 tn Or “always before me.”
[2:27] 209 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] 210 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] 213 sn A quotation from Ps 16:8-11.
[2:29] 217 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] 218 sn Peter’s certainty is based on well-known facts.
[2:29] 219 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 221 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 222 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] 223 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 225 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] 226 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] 227 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] 228 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] 229 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] 230 sn An allusion to Ps 16:10.
[2:32] 229 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 233 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] 234 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] 235 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] 236 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 237 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 237 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] 241 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 242 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] 245 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 246 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] 247 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] 248 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:37] 249 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] 250 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 253 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] 254 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:38] 255 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] 256 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 257 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] 262 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
[2:41] 265 tn Or “who acknowledged the truth of.”
[2:41] 267 tn Grk “souls” (here an idiom for the whole person).
[2:41] 268 tn Or “were won over.”
[2:42] 269 sn Fellowship refers here to close association involving mutual involvement and relationships.
[2:42] 270 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
[2:43] 274 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
[2:43] 275 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
[2:45] 281 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] 282 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] 283 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
[2:46] 285 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[2:46] 286 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:46] 287 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
[2:46] 288 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] 289 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] 290 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
