Acts 2:22-24

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  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 ⁴  by nailing him to a cross at the hands of Gentiles. ⁵  2:24 But God raised him up, ⁶  having released ⁷  him from the pains ⁸  of death, because it was not possible for him to be held in its power. ⁹ 

Acts 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹⁰ 

Acts 4:10-11

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹¹  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ¹²  is the stone that was rejected by you, ¹³  the builders, that has become the cornerstone. ¹⁴ 

Acts 10:39

10:39 We ¹⁵  are witnesses of all the things he did both in Judea ¹⁶  and in Jerusalem. ¹⁷  They ¹⁸  killed him by hanging him on a tree, ¹⁹ 

Acts 13:28

13:28 Though ²⁰  they found ²¹  no basis ²²  for a death sentence, ²³  they asked Pilate to have him executed.

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²⁴  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ²⁵ 

Galatians 3:1

Justification by Law or by Faith?

3:1 You ²⁶  foolish Galatians! Who has cast a spell ²⁷  on you? Before your eyes Jesus Christ was vividly portrayed ²⁸  as crucified!

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ²⁹  again with Barnabas, taking Titus along too.

[2:22]  ¹ 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]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ⁴ tn Or “you killed.”

[2:23]  ⁵ 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]  ⁶ tn Grk “Whom God raised up.”

[2:24]  ⁷ tn Or “having freed.”

[2:24]  ⁸ 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]  ⁹ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:32]  ¹⁰ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[4:10]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ¹² tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹³ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹⁴ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[10:39]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ¹⁸ 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]  ¹⁹ 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.

[13:28]  ²⁰ tn Grk “And though.” 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.

[13:28]  ²¹ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ²² sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ²³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[3:13]  ²⁴ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ²⁵ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:1]  ²⁶ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ²⁷ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ²⁸ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[2:1]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.