The following are some insights readers of this blog will appreciate from:
Barclay M. Newman and Eugene A. Nida, A Translator’s Handbook on The Acts of the Apostles (Helps for Translators volume XII; London: United Bible Societies, 1972)
The translation used in this post will be from this source, too.
Must one be an eye-witness of the resurrected Christ to be an Apostle?
“So then, someone must join us as a witness to the resurrection of the Lord Jesus. He must be one of those who were in our group during the whole time that the Lord Jesus traveled about with us, beginning from the time John preached his baptism until the day Jesus was taken up from us to heaven.” (Acts 1:21-22)
The nominal phrase a witness to the resurrection of the Lord Jesus may need to be shifted to a verbal expression, for example, “who will witness to the people that the Lord Jesus rose from the dead.” In some languages, this must even be put into a form of direct discourse, for example, “say to the people, We know that the Lord Jesus arose from the dead.” (p. 30)
The Doctrine of Baptismal Regeneration
Peter said to them, “Turn away from your sins, each one of you, and be baptized in the name of Jesus Christ, so that your sins will be forgiven; and you will receive God’s gift, the Holy Spirit. (Acts 2:38)
So that your sins will be forgiven (literally “into a forgiveness of your sins”) in the Greek may express either purpose or result; but the large majority of translators understand it as indicating purpose. The phrase modifies both main verbs: turn away from your sins and be baptized. (p. 60)
And now, why wait any longer? Get up and be baptized and have your sins washed away by calling on his name. (Acts 22:16)
In Greek the two verbs be baptized and have your sins washed away are both in the so-called middle voice. They mean something like “have yourself baptized and have your sins washed away,” but most translations render the first verb as “be baptized.” It seems preferable to do this in English, since in meaning there is no difference between the command “to be baptized” and “to have oneself baptized.” In the New Testament (and especially in the book of Acts) there is a close connection between baptism and the forgiveness of sins. However, the New Testament does not imply that baptism is the means by which one’s sins are forgiven. In a number of languages, it is impossible to have an imperative passive such as be baptized. One can, however, in some languages say “cause someone to baptize you” or “enter into the rite of baptism.” Similarly, have your sins washed away may be rendered as “cause your sins to be washed away” or “cause God to wash away your sins.” (p. 425. Note: While it is unfortunate that the authors, perhaps due to a caricature of baptismal regeneration, state water baptism does not forgive sin in NT theology, it is clear that, whatever their understanding of the doctrine is, water baptism is the instrumental means God employs to wash away our sins, which is the proper and accurate understanding of the doctrine).
James' use of the LXX over the Hebrew of Amos 9:11-12
The words of the prophets agree completely with this. As the scripture says,
‘After this I will return, says the Lord,
and I will raise David’s fallen house.
I will restore its ruins,
and build it up again.
And so all other people will seek the Lord,
and all the Gentiles whom I have called to be my own.
So says the Lord, who made this known long ago.’ (Acts 15:15-18)
and I will raise David’s fallen house.
I will restore its ruins,
and build it up again.
And so all other people will seek the Lord,
and all the Gentiles whom I have called to be my own.
So says the Lord, who made this known long ago.’ (Acts 15:15-18)
The passage quoted from Amos differs significantly from the Hebrew text and has several minor differences from the Septuagint. The argument that James introduces in this passage is based upon the Septuagint and cannot be made upon the basis of the Hebrew text. (p.295)