Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach

Kisah Para Rasul 2:24

2:24 But God raised him up, ⁵  having released ⁶  him from the pains ⁷  of death, because it was not possible for him to be held in its power. ⁸ 

Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ⁹  also will live in hope,

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹⁰ 

Kisah Para Rasul 5:30

5:30 The God of our forefathers ¹¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹² 

Kisah Para Rasul 15:26

15:26 who ¹³  have risked their lives ¹⁴  for the name of our Lord Jesus Christ. ¹⁵ 

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[2:24]  ⁵ tn Grk “Whom God raised up.”

[2:24]  ⁶ tn Or “having freed.”

[2:24]  ⁷ 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]  ⁸ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:26]  ⁹ tn Grk “my flesh.”

[2:32]  ¹⁰ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[5:30]  ¹¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹² 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.

[15:26]  ¹³ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁴ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”