Kisah Para Rasul 1:4
Konteks1:4 While he was with them, 1 he declared, 2 “Do not leave Jerusalem, 3 but wait there 4 for what my 5 Father promised, 6 which you heard about from me. 7
Kisah Para Rasul 1:7
Konteks1:7 He told them, “You are not permitted to know 8 the times or periods that the Father has set by his own authority.
Kisah Para Rasul 4:25
Konteks4:25 who said by the Holy Spirit through 9 your servant David our forefather, 10
‘Why do the nations 11 rage, 12
and the peoples plot foolish 13 things?
Kisah Para Rasul 7:11
Konteks7:11 Then a famine occurred throughout 14 Egypt and Canaan, causing 15 great suffering, and our 16 ancestors 17 could not find food.
Kisah Para Rasul 7:19-20
Konteks7:19 This was the one who exploited 18 our people 19 and was cruel to our ancestors, 20 forcing them to abandon 21 their infants so they would die. 22 7:20 At that time Moses was born, and he was beautiful 23 to God. For 24 three months he was brought up in his father’s house,
Kisah Para Rasul 7:32
Konteks7:32 ‘I am the God of your forefathers, 25 the God of Abraham, Isaac, 26 and Jacob.’ 27 Moses began to tremble and did not dare to look more closely. 28
Kisah Para Rasul 7:39
Konteks7:39 Our 29 ancestors 30 were unwilling to obey 31 him, but pushed him aside 32 and turned back to Egypt in their hearts,
Kisah Para Rasul 7:51
Konteks7:51 “You stubborn 33 people, with uncircumcised 34 hearts and ears! 35 You are always resisting the Holy Spirit, like your ancestors 36 did!
Kisah Para Rasul 13:32
Konteks13:32 And we proclaim to you the good news about the promise to our ancestors, 37
Kisah Para Rasul 13:36
Konteks13:36 For David, after he had served 38 God’s purpose in his own generation, died, 39 was buried with his ancestors, 40 and experienced 41 decay,
Kisah Para Rasul 15:10
Konteks15:10 So now why are you putting God to the test 42 by placing on the neck of the disciples a yoke 43 that neither our ancestors 44 nor we have been able to bear?
Kisah Para Rasul 16:1
Konteks16:1 He also came to Derbe 45 and to Lystra. 46 A disciple 47 named Timothy was there, the son of a Jewish woman who was a believer, 48 but whose father was a Greek. 49
[1:4] 1 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
[1:4] 2 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
[1:4] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 4 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 5 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 6 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
[1:4] 7 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
[1:7] 8 tn Grk “It is not for you to know.”
[4:25] 9 tn Grk “by the mouth of” (an idiom).
[4:25] 10 tn Or “ancestor”; Grk “father.”
[4:25] 12 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 13 tn Or “futile”; traditionally, “vain.”
[7:11] 14 tn Grk “came upon all Egypt.”
[7:11] 15 tn Grk “and,” but logically causal.
[7:11] 16 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
[7:11] 17 tn Or “forefathers”; Grk “fathers.”
[7:19] 18 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
[7:19] 20 tn Or “forefathers”; Grk “fathers.”
[7:19] 21 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 22 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
[7:20] 23 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
[7:20] 24 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
[7:32] 25 tn Or “ancestors”; Grk “fathers.”
[7:32] 26 tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:32] 27 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 28 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:39] 29 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
[7:39] 30 tn Or “forefathers”; Grk “fathers.”
[7:39] 31 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
[7:39] 32 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:51] 33 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 34 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 35 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 36 tn Or “forefathers”; Grk “fathers.”
[13:32] 37 tn Or “to our forefathers”; Grk “the fathers.”
[13:36] 38 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 39 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[13:36] 40 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 41 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
[15:10] 42 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
[15:10] 43 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
[15:10] 44 tn Or “forefathers”; Grk “fathers.”
[16:1] 45 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
[16:1] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:1] 46 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:1] 47 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 48 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 49 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
