Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ¹  and Stoic ²  philosophers were conversing ³  with him, and some were asking, ⁴  “What does this foolish babbler ⁵  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁶  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁷ 

Kisah Para Rasul 2:23-24

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁸  by nailing him to a cross at the hands of Gentiles. ⁹  2:24 But God raised him up, ¹⁰  having released ¹¹  him from the pains ¹²  of death, because it was not possible for him to be held in its power. ¹³ 

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹⁴ 

Kisah Para Rasul 3:15-16

3:15 You killed ¹⁵  the Originator ¹⁶  of life, whom God raised ¹⁷  from the dead. To this fact we are witnesses! ¹⁸  3:16 And on the basis of faith in Jesus’ ¹⁹  name, ²⁰  his very name has made this man – whom you see and know – strong. The ²¹  faith that is through Jesus ²²  has given him this complete health in the presence ²³  of you all.

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁴  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 5:30-32

5:30 The God of our forefathers ²⁵  raised up Jesus, whom you seized and killed by hanging him on a tree. ²⁶  5:31 God exalted him ²⁷  to his right hand as Leader ²⁸  and Savior, to give repentance to Israel and forgiveness of sins. ²⁹  5:32 And we are witnesses of these events, ³⁰  and so is the Holy Spirit whom God has given to those who obey ³¹  him.”

Kisah Para Rasul 10:39-41

10:39 We ³²  are witnesses of all the things he did both in Judea ³³  and in Jerusalem. ³⁴  They ³⁵  killed him by hanging him on a tree, ³⁶  10:40 but ³⁷  God raised him up on the third day and caused him to be seen, ³⁸  10:41 not by all the people, but by us, the witnesses God had already chosen, ³⁹  who ate and drank ⁴⁰  with him after he rose from the dead.

Kisah Para Rasul 13:30-31

13:30 But God raised ⁴¹  him from the dead, 13:31 and ⁴²  for many days he appeared to those who had accompanied ⁴³  him from Galilee to Jerusalem. These ⁴⁴  are now his witnesses to the people.

[17:18]  ¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁴ tn Grk “saying.”

[17:18]  ⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁷ sn This is a parenthetical note by the author.

[2:23]  ⁸ tn Or “you killed.”

[2:23]  ⁹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (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.

[2:24]  ¹⁰ tn Grk “Whom God raised up.”

[2:24]  ¹¹ tn Or “having freed.”

[2:24]  ¹² sn 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.

[2:24]  ¹³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:32]  ¹⁴ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[3:15]  ¹⁵ tn Or “You put to death.”

[3:15]  ¹⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:16]  ¹⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²⁰ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²¹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²³ tn Or “in full view.”

[4:10]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:30]  ²⁵ tn Or “ancestors”; Grk “fathers.”

[5:30]  ²⁶ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ²⁷ tn Grk “This one God exalted” (emphatic).

[5:31]  ²⁸ tn Or “Founder” (of a movement).

[5:31]  ²⁹ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ³⁰ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ³¹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[10:39]  ³² tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:39]  ³³ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³⁵ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ³⁶ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ³⁷ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ³⁸ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ³⁹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁴⁰ sn Ate and drank. See Luke 24:35-49.

[13:30]  ⁴¹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ⁴² tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁴³ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁴⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.