Kisah Para Rasul 1:4-8
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 1:5 For 8 John baptized with water, but you 9 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 10 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 11 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 12 of the earth.”
Kisah Para Rasul 2:1-4
Konteks2:1 Now 13 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 14 a sound 15 like a violent wind blowing 16 came from heaven 17 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 18 appeared to them and came to rest on each one of them. 2:4 All 19 of them were filled with the Holy Spirit, and they began to speak in other languages 20 as the Spirit enabled them. 21
Kisah Para Rasul 2:37-42
Konteks2:37 Now when they heard this, 22 they were acutely distressed 23 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 24 in the name of Jesus Christ 25 for 26 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 27 2:39 For the promise 28 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified 29 and exhorted them saying, “Save yourselves from this perverse 30 generation!” 2:41 So those who accepted 31 his message 32 were baptized, and that day about three thousand people 33 were added. 34
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 35 to the breaking of bread and to prayer. 36
Kisah Para Rasul 4:8-33
Konteks4:8 Then Peter, filled with the Holy Spirit, 37 replied, 38 “Rulers of the people and elders, 39 4:9 if 40 we are being examined 41 today for a good deed 42 done to a sick man – by what means this man was healed 43 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 44 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 45 is the stone that was rejected by you, 46 the builders, that has become the cornerstone. 47 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 48 by which we must 49 be saved.”
4:13 When they saw the boldness 50 of Peter and John, and discovered 51 that they were uneducated 52 and ordinary 53 men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 54 4:15 But when they had ordered them to go outside the council, 55 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 56 to all who live in Jerusalem that a notable miraculous sign 57 has come about through them, 58 and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more 59 to anyone in this name.” 4:18 And they called them in and ordered 60 them not to speak or teach at all in the name 61 of Jesus. 4:19 But Peter and John replied, 62 “Whether it is right before God to obey 63 you rather than God, you decide, 4:20 for it is impossible 64 for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 65 God for what had happened. 4:22 For the man, on whom this miraculous sign 66 of healing had been performed, 67 was over forty years old.
4:23 When they were released, Peter and John 68 went to their fellow believers 69 and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind 70 and said, “Master of all, 71 you who made the heaven, the earth, 72 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 73 your servant David our forefather, 74
‘Why do the nations 75 rage, 76
and the peoples plot foolish 77 things?
4:26 The kings of the earth stood together, 78
and the rulers assembled together,
against the Lord and against his 79 Christ.’ 80
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 81 your holy servant Jesus, whom you anointed, 82 4:28 to do as much as your power 83 and your plan 84 had decided beforehand 85 would happen. 4:29 And now, Lord, pay attention to 86 their threats, and grant 87 to your servants 88 to speak your message 89 with great courage, 90 4:30 while you extend your hand to heal, and to bring about miraculous signs 91 and wonders through the name of your holy servant Jesus.” 4:31 When 92 they had prayed, the place where they were assembled together was shaken, 93 and they were all filled with the Holy Spirit and began to speak 94 the word of God 95 courageously. 96
4:32 The group of those who believed were of one heart and mind, 97 and no one said that any of his possessions was his own, but everything was held in common. 98 4:33 With 99 great power the apostles were giving testimony 100 to the resurrection of the Lord Jesus, and great grace was on them all.
[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.
[1:5] 8 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 9 tn The pronoun is plural in Greek.
[1:6] 10 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 11 tn Grk “It is not for you to know.”
[2:1] 13 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
[2:2] 14 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
[2:2] 16 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
[2:2] 17 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[2:3] 18 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
[2:4] 19 tn Grk “And all.” 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.
[2:4] 20 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
[2:4] sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
[2:4] 21 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
[2:37] 22 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[2:37] 23 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 24 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
[2:38] 25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:38] sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
[2:38] 26 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
[2:38] 27 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 28 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
[2:40] 30 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
[2:41] 31 tn Or “who acknowledged the truth of.”
[2:41] 33 tn Grk “souls” (here an idiom for the whole person).
[2:41] 34 tn Or “were won over.”
[2:42] 35 sn Fellowship refers here to close association involving mutual involvement and relationships.
[2:42] 36 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
[4:8] 37 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 38 tn Grk “Spirit, said to them.”
[4:8] 39 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
[4:9] 40 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 41 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 42 tn Or “for an act of kindness.”
[4:9] 43 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 44 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 45 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 46 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
[4:11] 47 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 48 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 49 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[4:13] 51 tn Or “and found out.”
[4:13] 52 sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
[4:13] 53 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 54 tn Or “nothing to say in opposition.”
[4:15] 55 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 57 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
[4:16] 58 tn Or “has been done by them.”
[4:17] 59 tn Or “speak no longer.”
[4:18] 61 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
[4:19] 62 tn Grk “answered and said to them.”
[4:19] 63 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).
[4:20] 64 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[4:22] 66 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.
[4:22] 67 tn Or “had been done.”
[4:23] 68 tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
[4:23] 69 tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.
[4:24] 70 sn With one mind. Compare Acts 1:14.
[4:24] 71 tn Or “Lord of all.”
[4:24] sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.
[4:24] 72 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] 73 tn Grk “by the mouth of” (an idiom).
[4:25] 74 tn Or “ancestor”; Grk “father.”
[4:25] 76 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 77 tn Or “futile”; traditionally, “vain.”
[4:26] 78 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 79 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] sn See the note on Christ in 2:31.
[4:26] 80 sn A quotation from Ps 2:1-2.
[4:27] 81 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 82 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 83 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 84 tn Or “purpose,” “will.”
[4:28] 85 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[4:29] 86 tn Or “Lord, take notice of.”
[4:29] 87 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
[4:29] 88 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 90 tn Or “with all boldness.”
[4:30] 91 tn The miraculous nature of these signs is implied in the context.
[4:31] 92 tn Grk “And when.” 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.
[4:31] 93 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
[4:31] 94 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
[4:31] 95 tn Or “speak God’s message.”
[4:31] 96 tn Or “with boldness.”
[4:32] 98 tn Grk “but all things were to them in common.”
[4:32] sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
[4:33] 99 tn Grk “And with.” 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.
