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 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁰  that God has made this Jesus whom you crucified ¹¹  both Lord ¹²  and Christ.” ¹³ 

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁴  but what I do have I give you. In the name ¹⁵  of Jesus Christ ¹⁶  the Nazarene, stand up and ¹⁷  walk!”

Acts 3:13-16

3:13 The God of Abraham, Isaac, and Jacob, ¹⁸  the God of our forefathers, ¹⁹  has glorified ²⁰  his servant ²¹  Jesus, whom you handed over and rejected ²²  in the presence of Pilate after he had decided ²³  to release him. 3:14 But you rejected ²⁴  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁵  the Originator ²⁶  of life, whom God raised ²⁷  from the dead. To this fact we are witnesses! ²⁸  3:16 And on the basis of faith in Jesus’ ²⁹  name, ³⁰  his very name has made this man – whom you see and know – strong. The ³¹  faith that is through Jesus ³²  has given him this complete health in the presence ³³  of you all.

Acts 5:29-32

5:29 But Peter and the apostles replied, ³⁴  “We must obey ³⁵  God rather than people. ³⁶  5:30 The God of our forefathers ³⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ³⁸  5:31 God exalted him ³⁹  to his right hand as Leader ⁴⁰  and Savior, to give repentance to Israel and forgiveness of sins. ⁴¹  5:32 And we are witnesses of these events, ⁴²  and so is the Holy Spirit whom God has given to those who obey ⁴³  him.”

[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).

[2:36]  ¹⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹¹ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹² sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹³ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁷ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:13]  ¹⁸ 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]  ¹⁹ tn Or “ancestors”; Grk “fathers.”

[3:13]  ²⁰ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²¹ 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]  ²² tn Or “denied,” “disowned.”

[3:13]  ²³ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²⁴ tn Or “denied,” “disowned.”

[3:15]  ²⁵ tn Or “You put to death.”

[3:15]  ²⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁸ 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.

[3:16]  ²⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ³³ tn Or “in full view.”

[5:29]  ³⁴ tn Grk “apostles answered and said.”

[5:29]  ³⁵ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ³⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ³⁷ tn Or “ancestors”; Grk “fathers.”

[5:30]  ³⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the first 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.

[5:31]  ³⁹ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴⁰ tn Or “Founder” (of a movement).

[5:31]  ⁴¹ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁴² tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴³ sn Those who obey. The implication, of course, is that the leadership is disobeying God.