Discovery BoxActs 1:6 
Context1:6 So when they had gathered together, they began to ask him, 1 “Lord, is this the time when you are restoring the kingdom to Israel?”
Acts 2:36
Context2:36 Therefore let all the house of Israel know beyond a doubt 2 that God has made this Jesus whom you crucified 3 both Lord 4 and Christ.” 5
Acts 4:27
Context4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 6 your holy servant Jesus, whom you anointed, 7
Acts 5:35
Context5:35 Then he said to the council, 8 “Men of Israel, 9 pay close attention to 10 what you are about to do to these men.
Acts 9:15
Context9:15 But the Lord said to him, “Go, because this man is my chosen instrument 11 to carry my name before Gentiles and kings and the people of Israel. 12
Acts 10:36
Context10:36 You know 13 the message 14 he sent to the people 15 of Israel, proclaiming the good news of peace 16 through 17 Jesus Christ 18 (he is Lord 19 of all) –
Acts 28:20
Context28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 20
1 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.
2 tn Or “know for certain.” This term is in an emphatic position in the clause.
3 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.
4 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.
5 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.
6 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
7 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
8 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
9 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 highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.
10 tn Or “men, be careful.”
11 tn Or “tool.”
12 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
13 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
14 tn Grk “the word.”
15 tn Grk “to the sons.”
16 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
17 tn Or “by.”
18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
19 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
20 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
