‘that I will pour out my Spirit on all people, 2
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
I will pour out my Spirit in those days, and they will prophesy. 4
and miraculous signs 6 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 7 day of the Lord comes.
2:22 “Men of Israel, 10 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 11 wonders, and miraculous signs 12 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 13 by nailing him to a cross at the hands of Gentiles. 14 2:24 But God raised him up, 15 having released 16 him from the pains 17 of death, because it was not possible for him to be held in its power. 18 2:25 For David says about him,
‘I saw the Lord always in front of me, 19
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 20 also will live in hope,
nor permit your Holy One to experience 22 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 23
2:29 “Brothers, 24 I can speak confidently 25 to you about our forefather 26 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 27 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 28 on his throne, 29 2:31 David by foreseeing this 30 spoke about the resurrection of the Christ, 31 that he was neither abandoned to Hades, 32 nor did his body 33 experience 34 decay. 35 2:32 This Jesus God raised up, and we are all witnesses of it. 36 2:33 So then, exalted 37 to the right hand 38 of God, and having received 39 the promise of the Holy Spirit 40 from the Father, he has poured out 41 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 42 at my right hand
2:37 Now when they heard this, 49 they were acutely distressed 50 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 51 in the name of Jesus Christ 52 for 53 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 54
1 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 tn Grk “on all flesh.”
3 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.
4 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.
5 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.
6 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
7 tn Or “and wonderful.”
8 tn Grk “And it will be that.”
10 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.
11 tn Or “miraculous deeds.”
12 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
13 tn Or “you killed.”
14 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.
15 tn Grk “Whom God raised up.”
16 tn Or “having freed.”
18 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
19 tn Or “always before me.”
20 tn Grk “my flesh.”
21 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
22 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.”
25 sn Peter’s certainty is based on well-known facts.
26 tn Or “about our noted ancestor,” “about the patriarch.”
27 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
28 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.”
30 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).
31 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn The term χριστός (cristos) 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.
33 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.”
34 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.”
37 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.
39 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.
40 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
43 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
45 tn Or “know for certain.” This term is in an emphatic position in the clause.
46 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.
47 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.
48 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.
49 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.
50 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
51 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.
52 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.
53 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.
54 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.