The Meaning of Acts 2:40 Explained

Acts 2:40

KJV: And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.

YLT: Also with many more other words he was testifying and exhorting, saying, 'Be saved from this perverse generation;'

Darby: And with many other words he testified and exhorted them, saying, Be saved from this perverse generation.

ASV: And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation.

KJV Reverse Interlinear

And  with many  other  words  did he testify  and  exhort,  saying,  Save yourselves  from  this  untoward  generation. 

What does Acts 2:40 Mean?

Verse Meaning

The Greek word translated "generation" (genea) sometimes has a wider scope than simply all the people living within the same generational period. It has a metaphorical meaning here as elsewhere (e.g, Matthew 17:17; Mark 9:19; Mark 13:30; Luke 9:41; Luke 16:8). It means "a race of men very like each other in endowments, pursuits, character; and especially in a bad sense a perverse race." [1] Here the reference seems to be to unbelieving Jews of all time but particularly those living during Peter"s lifetime. "Generation" in this larger sense is virtually the same as "race."
Jesus had announced that the actual generation of Jews who had rejected Him would experience God"s judgment on themselves and their nation ( Matthew 21:41-44; Matthew 22:7; Matthew 23:34 to Matthew 24:2). In view of that prediction it seems that Peter may have had that impending judgment in mind when he issued this call to his hearers. Jesus" promised judgment fell in A.D70 when Titus invaded Jerusalem, destroyed the temple, and scattered the Jews.
"This exhortation shows that Peter viewed that generation under the physical, temporal judgment about which Christ had spoken so forcefully and clearly. What Jesus had warned them about earlier ( Matthew 12:31-32) had come on them and was inescapable....
"While judgment on the nation was inescapable, individuals could be delivered from it. Peter"s answer was, "Be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven," that Isaiah , they were no longer to participate in the repeated sin of the nation in rejecting Christ. The confession of their faith in Christ and of their identification with him by baptism would demonstrate their separation from the nation. They would be put out of the synagogue and lose all identity in the nation. Thus, by this separation they would individually not undergo the judgment on that generation since they ceased to be a part of it. Baptism did not save them. Only their faith in the One in whose name they were being baptized could do that. But baptism did terminate their identity with the nation so that they could escape its judgment." [2]

Context Summary

Acts 2:37-47 - Pentecostal Days
There were no exceptions in Peter's great appeal for repentance. Every one of you! he declared. "But I drove the nails into His hands." Every one of you! he insists. "But I pierced His side." Every one! says the Apostle again. And from this motley crowd arose the primitive Church. Notice that those who had gone deep into sin are not required to serve a long novitiate between forgiveness and the gift of Pentecost. In Acts 2:38 the two are combined. Notice also Acts 2:39. Not only Jews, but far-off Gentiles-nay, as many as God shall call by His inward speech and grace, are welcome to receive the fullness of the Spirit. Have you received it?
The italics, unto them, in Acts 2:41 had better be unto Him. The adding was primarily to Jesus Christ, 2 Corinthians 8:5. From the teaching of the Apostles these new believers stepped up into fellowship with them, because, when we are joined to Christ, we become one with all who are his. They still met in the Temple, standing there as one vast host, and seeing a new significance in the ancient rites. Their homes and daily meals were also raised to a new level; and every day there were additions of those who had experienced Christ's saving power. [source]

Chapter Summary: Acts 2

1  The apostles, filled with the Holy Spirit, and speaking various languages,
12  are admired by some, and derided by others;
14  whom Peter disproves;
37  he baptizes a great number who were converted;
41  who afterwards devoutly and charitably converse together;
43  the apostles working many miracles,
46  and God daily increasing his church

Greek Commentary for Acts 2:40

With many other words [ετεροις λογοις πλειοσιν]
Instrumental case. Not necessarily “different” (ετεροις — heterois), but “further,” showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by πλειοσιν — pleiosin (“more,” not “many”), more than these given by Luke. [source]
He testified [διεμαρτυρατο]
First aorist middle of διαμαρτυρομαι — diamarturomai old verb, to make solemn attestation or call to witness (perfective use of δια — dia), while μαρτυρεω — martureō is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Luke 16:28; Acts 20:23; 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. And exhorted (και παρεκαλει — kai parekalei). Imperfect active, kept on exhorting. Save yourselves First aorist passive of σωζω — sōzō Literally, Be ye saved. Crooked (σκολιας — skolias). Old word, opposite of ορτος — orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]
And exhorted [και παρεκαλει]
Imperfect active, kept on exhorting. [source]
Save yourselves [σωτητε]
First aorist passive of σωζω — sōzō Literally, Be ye saved. Crooked (σκολιας — skolias). Old word, opposite of ορτος — orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]
Crooked [σκολιας]
Old word, opposite of ορτος — orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]

Reverse Greek Commentary Search for Acts 2:40

Luke 6:24 Consolation [παράκλησις]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Acts 10:42 Testify [διαμαρτύρασθαι]
See on Acts 2:40. [source]
Acts 10:42 To testify [διαμαρτυρασται]
First aorist middle infinitive. See note on Acts 2:40. Ordained (ωρισμενος — hrisōmenos). Perfect passive participle of οριζω — horizō old verb, to mark out, to limit, to make a horizon. Judge The same point made by Peter in 1 Peter 4:5. He does not use the word “Messiah” to these Gentiles though he did say “anointed” (εχρισεν — echrisen) in Acts 10:38. Peter‘s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead). [source]
Acts 18:5 Testifying to the Jews that Jesus was the Christ [διαμαρτυρομενος τοις Ιουδαιοις ειναι τον Χριστον Ιησουν]
Paul‘s witness everywhere (Acts 9:22; Acts 17:3). This verb διαμαρτυρομενος — diamarturomenos occurs in Acts 2:40 (which see) for Peter‘s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Ειναι — Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By τον Χριστον — ton Christon Paul means “the Messiah.” His witness is to show to the Jews that Jesus of Nazareth is the Messiah. [source]
Acts 20:21 Testifying [διαμαρτυρομενος]
As Peter did (Acts 2:40) where Luke uses this same word thoroughly Lucan and Pauline. So again in Acts 20:23, Acts 20:24. Paul here as in Romans 1:16 includes both Jews and Greeks, to the Jew first. [source]
1 Corinthians 1:21 To save [σῶσαι]
The word was technically used in the Old Testament of deliverance at the Messiah's coming; of salvation from the penalties of the messianic judgment, or from the evils which obstruct the messianic deliverance. See Joel 2:32; Matthew 1:21; compare Acts 2:40. Paul uses it in the ethical sense, to make one a partaker of the salvation which is through Christ. Edwards calls attention to the foregleam of this christian conception of the word in the closing paragraph of Plato's “Republic:” “And thus, Glaucon, the tale has been saved, and has not perished, and will save ( σώσειεν ) us if we are obedient to the word spoken, and we shall pass safely over the river of forgetfulness and our soul will not be defiled.” [source]
Philippians 2:15 Crooked and perverse [σκολίας - διεστραμμένης]
Crooked, see on untoward, Acts 2:40; see on froward, 1 Peter 2:18. Perverse, lit., warped, twisted. See on Matthew 17:17; see on Luke 23:14. [source]
Philippians 2:15 Blameless [αμεμπτοι]
Free from censure Harmless (ακεραιοι — akeraioi). Unmixed, unadulterated as in Romans 16:19. Without blemish Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον — meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος — orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης — dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Philippians 2:15 Without blemish [αμωμα]
Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον — meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος — orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης — dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Philippians 2:15 Crooked [σκολιας]
Old word, curved as opposed to ορτος — orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης — dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
1 Thessalonians 1:10 Jesus which delivered [Ἱησοῦν τὸν ῥυόμενον]
More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι todeliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν tosave is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9: but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ. [source]
1 Timothy 5:21 I charge [διαμαρτύρομαι]
In Paul 1 Thessalonians 4:6only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy 2:14. [source]
2 Timothy 2:14 Charging [διαμαρτυρόμενος]
In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; see on Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple μαρτύρεσθαι in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12(note); Ephesians 4:17. [source]
Hebrews 2:6 But one somewhere [δε που τις]
See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalm 8:5-7 and extends here to Hebrews 2:8. Hath testified First aorist middle indicative of διαμαρτυρομαι — diamarturomai old verb to testify vigorously (Acts 2:40). What Neuter, not masculine τις — tis (who). The insignificance of man is implied. The son of man Not ο υιος του αντρωπου — ho huios tou anthrōpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here. Visited Second person singular present indicative middle of επισκεπτομαι — episkeptomai old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb επισχοπος — episcopos overseer, bishop, comes. [source]
1 Peter 2:18 Froward [σκολιοῖς]
Lit., crooked. See Luke 3:5. Peter uses the word in Acts 2:40(untoward )and Paul, in Philemon 2:15(crooked )The word froward is Anglo-Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:“Those that are froward to an appetite;”i.e., averse. Compare the phrases to-God-ward (2 Corinthians 3:4); to-us-ward. [source]
1 Peter 2:18 To the good and gentle [τοις αγατοις και επιεικεσιν]
Dative case also with the article with class. For επιεικης — epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις — tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 2:18 To the froward [τοις σκολιοις]
“To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 2:18 Be in subjection [υποτασσομενοι]
Present middle participle of υποτασσω — hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε — este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις — tois despotais). Dative case of δεσποτης — despotēs old word for absolute owner in contrast with δουλος — doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος — Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης — epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις — tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]

What do the individual words in Acts 2:40 mean?

Other and words many he earnestly testified and was exhorting them saying Be saved from the generation - perverse this
Ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης

Ἑτέροις  Other 
Parse: Adjective, Dative Masculine Plural
Root: ἀλλοιόω 
Sense: the other, another, other.
λόγοις  words 
Parse: Noun, Dative Masculine Plural
Root: λόγος  
Sense: of speech.
πλείοσιν  many 
Parse: Adjective, Dative Masculine Plural, Comparative
Root: πολύς  
Sense: greater in quantity.
διεμαρτύρατο  he  earnestly  testified 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: διαμαρτύρομαι  
Sense: to testify.
παρεκάλει  was  exhorting 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: παρακαλέω  
Sense: to call to one’s side, call for, summon.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Σώθητε  Be  saved 
Parse: Verb, Aorist Imperative Passive, 2nd Person Plural
Root: ἐκσῴζω 
Sense: to save, keep safe and sound, to rescue from danger or destruction.
γενεᾶς  generation 
Parse: Noun, Genitive Feminine Singular
Root: γενεά  
Sense: fathered, birth, nativity.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
σκολιᾶς  perverse 
Parse: Adjective, Genitive Feminine Singular
Root: σκολιός  
Sense: crooked, curved.
ταύτης  this 
Parse: Demonstrative Pronoun, Genitive Feminine Singular
Root: οὗτος  
Sense: this.