¹tn Grk “And” Here kaiv (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

²tn Here kaiv (kai) has not been translated for stylistic reasons. It occurs as part of the formula kaiV ejgevneto (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ejgevneto as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction kaiv is not necessary.

³tn Or “a noise.”

⁴tn While fevrw (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 fevromai (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (pnohv, pnoh).

⁵tn Or “from the sky.” The Greek word oujranov" (ouranos) may be translated “sky” or “heaven” depending on the context.

⁶tn Or “And divided tongues as of fire.” The precise meaning of diamerivzomai (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

⁷tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kaiv (kai) is not translated here.

⁸tn This verb, ajpofqevggomai (apofqengomai), was used of special utterances in Classical Greek (BAGD 102 s.v.).

⁹tn Greek glwvssai" (glwssai", the same word used for the tongues of fire).

sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

¹⁰tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb katoikevw (katoikew) normally means “reside” or “dwell,” and archeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ajnhvr (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BAGD 66 s.v. 1, 6; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

¹¹tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

¹²tn Or “this noise.”

¹³tn Or “was bewildered.”

¹⁴tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ejxivstanto (existanto) and ejqauvmazon (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ejxivstanto (from ejxivsthmi, existhmi) often implies an illogical perception or response (BAGD 276 s.v.): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

¹⁵tn Grk “Behold, aren’t all these.” The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.dˆ.

¹⁶tn Grk “we hear them, each one of us.”

¹⁷tn Grk “in our own language in which we were born.”

¹⁸sn Asia in the NT is always the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia.

¹⁹tn According to BAGD 473 s.v. Libuvh, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

²⁰sn Proselytes are Gentile (i.e., non-Jewish) converts to Judaism.

²¹tn Or “God’s mighty works.” Here the genitive tou' qeou' (tou qeou) is translated as a subjective genitive.

²²tn The words “the believers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

²³tn Grk “They are full of new wine!”

sn New wine refers to a new, sweet wine in the process of fermentation.

²⁴tn Grk “standing up.” The participle staqeiv" (staqei") has been translated as a finite verb due to requirements of contemporary English style.

²⁵tn Or “You men of Judea.”

²⁶tn Grk “These men are not drunk, as you suppose.”

²⁷tn Grk “only the third hour.”

²⁸sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

²⁹sn The phrase in the last days is not from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

³⁰tn Grk “on all flesh.”

³¹tn Or “my servants.” Though dou'lo" (doulos) is frequently translated “servant,” the word does not bear the connotation of a free individual serving another. BAGD 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” (BAGD 205 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

³²sn 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 is described in 1 Cor 14:26-33.

³³tn Or “in the heaven.” The Greek word oujranov" (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.

³⁴tn Here the context indicates the miraculous nature of the signs mentioned.

³⁵tn Or “and wonderful.”

³⁶tn Grk “And it will be that.”

³⁷sn A quotation from Joel 2:28-32.

³⁸tn Or “miraculous deeds.”

³⁹tn Context indicates the miraculous nature of these signs.

⁴⁰tn Or “you killed.”

⁴¹tn Grk “at the hands of lawless men.” At this point the term a[nomo" (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.

⁴²tn Grk “Whom God raised up.”

⁴³tn Or “having freed.”

⁴⁴sn 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.

⁴⁵tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

⁴⁶tn Or “always before me.”

⁴⁷tn Grk “my flesh.”

⁴⁸tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

⁴⁹tn 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.”

⁵⁰sn A quotation from Ps 16:8-11.

⁵¹sn Peter’s certainty is based on well-known facts.

⁵²tn Or “about our noted ancestor,” “about the patriarch.”

⁵³tn The participles uJpavrcwn (Juparcwn) and eijdwv" (eidw") are translated as causal circumstantial participles.

⁵⁴tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ojsfu'" (osfu"), referring to the male genital organs. A literal rendering “one who came from his genital organs” would probably be regarded as too specific and perhaps even vulgar. Most modern translations thus render the phrase “one of his descendants.”

⁵⁵sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

⁵⁶tn Grk “David foreseeing spoke.” The participle proi>dwvn (proidwn) is taken as indicating means. It could also be translated as 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).

⁵⁷tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term cristov" (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 to mean virtually Jesus’ last name.

⁵⁸tn 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.

⁵⁹tn 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 savrx (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.”

⁶⁰tn 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.”

⁶¹sn An allusion to Ps 16:10.

⁶²tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

⁶³tn The aorist participle uJywqeiv" (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.

⁶⁴sn 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.

⁶⁵tn The aorist participle labwvn (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.

⁶⁶tn Here the genitive tou' pneuvmato" (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

⁶⁷sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

⁶⁸sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

⁶⁹sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

⁷⁰sn A quotation from Ps 110:1, one of the most often cited OT passages in the NT, pointing to the exaltation of Jesus.

⁷¹tn Or “know for certain.” This term is in an emphatic position in the clause.

⁷²tn 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.

⁷³sn 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.

⁷⁴tn 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.

⁷⁵tn 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.

⁷⁶tn Grk “their heart was pierced” (an idiom for acute emotional distress).

⁷⁷tn 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.

⁷⁸tn 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.

⁷⁹tn There is debate over the meaning of eij" in the prepositional phrase eij" a[fesin tw'n aJmartiw'n uJmw'n (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. D. B. Wallace, Exegetical Syntax, 369-71, discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and eij" 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 eij", but its subtlety and awkwardness are 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; BAGD 229 s.v. eij" 4.f.

⁸⁰tn Here the genitive tou' aJgivou pneuvmato" (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

⁸¹sn 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.

⁸²tn Or “warned.”

⁸³tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

⁸⁴tn Or “who acknowledged the truth of.”

⁸⁵tn Grk “word.”

⁸⁶tn Grk “souls” (here an idiom for the whole person).

⁸⁷tn Or “were won over.”

⁸⁸sn Fellowship refers here to close association involving mutual involvement and relationships.

⁸⁹tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

⁹⁰tn Or “Fear.”

⁹¹tn Grk “on every soul” (here “soul” is an idiom for the whole person).

⁹²tn In this context the miraculous nature of these signs is implied.

⁹³tn Grk “had.”

⁹⁴tn The imperfect verb is 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.

⁹⁵tn It is possible that the first term for property (kthvmata, kthmata) refers to real estate (as later usage seems to indicate) while the second term (uJpavrxei", Juparxeis) 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.

⁹⁶tn Grk “distributing them” (aujtav, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

⁹⁷tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase.

⁹⁸tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

⁹⁹tn Here katav (kata) is used as a distributive (BAGD 406 s.v. II.1.d).

¹⁰⁰sn 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).

¹⁰¹tn Grk “with gladness and humbleness of hearts.” It is best to understand kardiva" (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

¹⁰²tn Or “the favor.”

¹⁰³tn BAGD 346 s.v. hJmevra 2 has “every day” for this phrase.