New Testament in a Year

Footnotes

1. Acts 2:22 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), 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. Acts 2:22 tn Or “miraculous deeds.”
3. Acts 2:22 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
4. Acts 2:23 tn Or “you killed.”
5. Acts 2:23 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomos) 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.
6. Acts 2:24 tn Grk “Whom God raised up.”
7. Acts 2:24 tn Or “having freed.”
8. Acts 2:24 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.
9. Acts 2:24 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
10. Acts 2:25 tn Or “always before me.”
11. Acts 2:26 tn Grk “my flesh.”
12. Acts 2:27 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
13. Acts 2:27 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.”
14. Acts 2:28 sn A quotation from Ps 16:8-11.
15. Acts 2:29 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.”
16. Acts 2:29 sn Peter’s certainty is based on well-known facts.
17. Acts 2:29 tn Or “about our noted ancestor,” “about the patriarch.”
18. Acts 2:30 tn The participles ὑπάρχων (huparchōn) and εἰδώς (eidōs) are translated as causal adverbial participles.
19. Acts 2:30 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osphus), 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.”
20. Acts 2:30 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
21. Acts 2:31 tn Grk “David foreseeing spoke.” The participle προϊδών (proidōn) 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).
22. Acts 2:31 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) 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.
23. Acts 2:31 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.
24. Acts 2:31 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.”
25. Acts 2:31 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.”
26. Acts 2:31 sn An allusion to Ps 16:10.
27. Acts 2:32 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
28. Acts 2:33 tn The aorist participle ὑψωθείς (hupsōtheis) 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.
29. Acts 2:33 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.
30. Acts 2:33 tn The aorist participle λαβών (labōn) 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.
31. Acts 2:33 tn Here the genitive τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the promise consists of the Holy Spirit.
32. Acts 2:33 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
33. Acts 2:34 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
34. Acts 2:35 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
35. Acts 2:35 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
36. Acts 2:36 tn Or “know for certain.” This term is in an emphatic position in the clause.
37. Acts 2:36 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.
38. Acts 2:36 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.
39. Acts 2:36 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
40. Acts 2:37 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.
41. Acts 2:37 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
42. Acts 2:38 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.
43. Acts 2:38 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
44. Acts 2:38 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “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.
45. Acts 2:38 tn Here the genitive τοῦ ἁγίου πνεύματος (tou hagiou pneumatos) is a genitive of apposition; the gift consists of the Holy Spirit.
46. Acts 2:39 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.
47. Acts 2:40 tn Or “warned.”
48. Acts 2:40 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
49. Acts 2:41 tn Or “who acknowledged the truth of.”
50. Acts 2:41 tn Grk “word.”
51. Acts 2:41 tn Grk “souls” (here an idiom for the whole person).
52. Acts 2:41 tn Or “were won over.”
53. Acts 2:42 sn Fellowship refers here to close association involving mutual involvement and relationships.
54. Acts 2:42 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
55. Acts 2:43 tn Or “Fear.”
56. Acts 2:43 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
57. Acts 2:43 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
58. Acts 2:44 tn Grk “had.”
59. Acts 2:45 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.
60. Acts 2:45 tn It is possible that the first term for property (κτήματα, ktēmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, huparxeis) 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.
61. Acts 2:45 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
62. Acts 2:46 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
63. Acts 2:46 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
64. Acts 2:46 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
65. Acts 2:46 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).
66. Acts 2:46 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.
67. Acts 2:47 tn Or “the favor.”
68. Acts 2:47 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.