Acts 2:22

The Grammatical and Rhetorical Structure of Accusation in Acts 2:22-23

The primary exegetical concern in Acts 2:22-23 revolves around the precise grammatical identification of the direct object for the verb ἀνείλατε (you killed) in verse 23. This analysis considers that both Ἰησοῦν τὸν Ναζωραῖον (Jesus the Nazarene) in verse 22 and the demonstrative pronoun τοῦτον (this one) in verse 23 collectively function as the direct object. This dual reference creates a powerful rhetorical effect, repeatedly highlighting the identity of the one who was put to death.

The repetition of the referent—first explicitly as Ἰησοῦν and then resumptively as τοῦτον—is interpreted as a deliberate rhetorical strategy designed to underscore the subject of Peter’s accusation to the audience, the “men of Israel.” Furthermore, the passage deftly interweaves the divine orchestration of events, through “the determined counsel and foreknowledge of God,” with the unequivocal human responsibility for Jesus’ crucifixion, effected “through lawless hands.” The challenge in translation lies in conveying this complex interplay of divine purpose and human culpability, along with the distinct Greek rhetorical pattern of building towards a climax, into an English idiom that often prefers a more direct accusatory structure.

Ἄνδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,

Key differences with SBLGNT (2010):

• Orthographic variation: Nestle (1904) utilizes διʼ whereas SBLGNT (2010) employs δι᾽ (both representing διὰ before a vowel with elision). Similarly, Nestle presents τέρασι while SBLGNT has τέρασιν, a common variation due to the movable ν.
• Textual critical markers: Nestle (1904) includes apparatus symbols such as `⸂` and `⸀` to indicate textual uncertainty or variants (e.g., around ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ and καθὼς αὐτοὶ οἴδατε), which are absent in the SBLGNT (2010) base text. These do not represent differences in the core reading itself, but rather editorial decisions regarding the certainty of the reading.

NA28 Notes and Lexical Sources:

• ἀποδεδειγμένον (v. 22): This perfect passive participle from ἀποδείκνυμι signifies “attested,” “demonstrated,” or “approved.” BDAG defines it as “to show forth, demonstrate, prove, commend.” It implies an official, public demonstration. The phrase ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ thus presents Jesus as a man divinely attested to the Israelites. Textual variants for the preposition include ἐκ (e.g., in some Western MSS) instead of ἀπὸ, but the meaning remains largely consistent. The example of Aaron’s rod budding (Num. 17:8) is indeed a fitting illustration, as it demonstrates divine authentication through a miraculous sign.
• δυνάμεσι καὶ τέρασι καὶ σημείοις (v. 22): This triadic phrase, “powers and wonders and signs,” is a common descriptor of miraculous activity in the New Testament.
  • δυνάμεσι (from δύναμις): “power, strength, ability” (BDAG), often referring to acts of divine power.
  • τέρασι (from τέρας): “wonder, portent” (BDAG), an extraordinary event designed to cause awe.
  • σημείοις (from σημεῖον): “sign, mark, token” (BDAG), a miracle that points to a deeper truth or divine reality. KITTEL (TDNT) extensively discusses these terms, highlighting their role in attesting to God’s presence and activity, particularly in a salvific or revelatory context.
• ὡρισμένῃ βουλῇ καὶ προγνώσει (v. 23): This phrase attributes Jesus’ death to divine pre-determination.
  • ὡρισμένῃ βουλῇ (from ὁρίζω and βουλή): “determined counsel/plan.” ὁρίζω means “to determine, fix, appoint” (BDAG). βουλή refers to “will, plan, purpose” (BDAG).
  • προγνώσει (from πρόγνωσις): “foreknowledge.” BDAG defines it as “prior knowledge.” KITTEL emphasizes its theological significance as God’s sovereign, prior decision and awareness, not merely foresight, demonstrating divine control over history.
• ἔκδοτον (v. 23): “given over, delivered up” (BDAG). This participle from ἐκδίδωμι emphasizes Jesus’ surrender to human hands, a concept deeply rooted in prophetic texts (e.g., Isa. 53:6, 12).
• διὰ χειρὸς ἀνόμων (v. 23): “by the hand(s) of lawless ones.”
  • χειρὸς (from χείρ): “hand.” NA28 notes a minor textual variant here, with some manuscripts reading the plural χειρῶν (hands) instead of the singular χειρὸς (hand). The singular emphasizes agency, while the plural might refer to multiple agents. Both Nestle and SBLGNT adopt the singular.
  • ἀνόμων (from ἄνομος): “lawless, without law” (BDAG). This term most likely refers to the Gentile Roman soldiers who carried out the crucifixion, distinguishing them from the Jewish audience being addressed.
• προσπήξαντες (v. 23): This aorist active participle from προσπήγνυμι means “to fasten to, crucify” (BDAG). It specifies the method of killing.
• ἀνείλατε (v. 23): The main verb, an aorist active indicative from ἀναιρέω, meaning “to take up, take away, kill, destroy” (BDAG). In this context, it unequivocally means “you killed.”

Translation Variants

The syntax of Acts 2:22-23 presents an extended and rhetorically charged accusatory sentence. The grammatical identification of the direct object is crucial for conveying the force of Peter’s address. The subject Ἰησοῦν τὸν Ναζωραῖον (Jesus the Nazarene) is introduced early in verse 22, followed by a series of descriptive and attributive phrases that extend its semantic field. This includes the participle ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς (attested by God to you) and the explanatory clause detailing His miraculous works, δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε (with powers and wonders and signs which God performed through Him in your midst, as you yourselves know).

The demonstrative pronoun τοῦτον (this one) in verse 23 acts as a resumptive pronoun, grammatically picking up and emphatically reiterating Ἰησοῦν τὸν Ναζωραῖον after the substantial parenthetical and descriptive material. This creates a rhetorical tension, as the audience is kept anticipating the main verb that defines the fate of “this one.” The verb ἀνείλατε (you killed) appears at the very end of the sentence, delivering the “punchline” of the accusation directly to the audience (“you“).

Furthermore, two more participles modify τοῦτον, enriching the accusation: ἔκδοτον (delivered up) and προσπήξαντες (having crucified/fastened). The phrase τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ serves as an adverbial modifier, indicating the divine context within which this human action occurred, while διὰ χειρὸς ἀνόμων specifies the immediate agents of the crucifixion. The “distance” between the initial object (Ἰησοῦν) and the main verb (ἀνείλατε) is a distinctive feature of Greek rhetorical syntax, allowing for the accumulation of descriptors and qualifiers before the climactic pronouncement. This structure, which moves from a general topic to specific, impactful conclusions, contrasts with typical English accusatory rhetoric that often places the strongest statements and the direct accusation more immediately.

Conclusions and Translation Suggestions

The theological significance of Acts 2:22-23 lies in its profound declaration of both divine sovereignty and human culpability. Peter unequivocally asserts that Jesus’ death, though carried out by human hands, was part of God’s pre-determined plan and foreknowledge. Simultaneously, he places direct responsibility for Jesus’ killing upon his Jewish audience, using the second-person plural verb ἀνείλατε. The syntactical structure reinforces this message by making the identity of the victim and the agents of His death unmistakable through emphatic repetition and climactic placement of the main verb. Translating this passage requires balancing the emphatic nature of the accusation with the theological framework of divine purpose.

1. “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with mighty works and wonders and signs that God did through Him in your midst, as you yourselves know—this very one, delivered up according to the definite plan and foreknowledge of God, you crucified and put to death by the hands of lawless men.” This translation attempts to maintain the extended sentence structure and the emphatic resumptive pronoun “this very one” to bridge the gap between the initial identification and the final accusation, while explicitly stating the means of death.
2. “Men of Israel, hear these words: Jesus the Nazarene, a man demonstrated to you by God with powers and portents and signs that God performed through Him among you, as you yourselves are aware—you seized and put this man to death, nailing Him [to a cross] by the hand of lawless men, all according to God’s predetermined counsel and foreknowledge.” This option reorders elements slightly to place the “you killed” earlier, aligning more with English accusatory rhetoric, but still emphasizes “this man” and includes the divine plan as a crucial context. It separates the “crucifying” and “killing” actions for clarity.
3. “Men of Israel, listen to this: Jesus of Nazareth, a man divinely attested among you through powers, wonders, and signs that God performed by Him, as you well know. This very Jesus, given over by God’s set purpose and foreknowledge, you took and killed, having fastened Him to a cross by the hands of godless men.” This version prioritizes clarity by breaking the sentence and directly naming “This very Jesus” for emphasis. It slightly rephrases the participle προσπήξαντες as “having fastened Him to a cross” to clarify the action before the final “killed.”