Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ³  that God has made this Jesus whom you crucified ⁴  both Lord ⁵  and Christ.” ⁶ 

Kisah Para Rasul 3:21

3:21 This one ⁷  heaven must ⁸  receive until the time all things are restored, ⁹  which God declared ¹⁰  from times long ago ¹¹  through his holy prophets.

Kisah Para Rasul 7:29

7:29 When the man said this, ¹²  Moses fled and became a foreigner ¹³  in the land of Midian, where he became the father of two sons.

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹⁴  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹⁵ 

Kisah Para Rasul 13:28

13:28 Though ¹⁶  they found ¹⁷  no basis ¹⁸  for a death sentence, ¹⁹  they asked Pilate to have him executed.

Kisah Para Rasul 14:23

14:23 When they had appointed elders ²⁰  for them in the various churches, ²¹  with prayer and fasting ²²  they entrusted them to the protection ²³  of the Lord in whom they had believed.

Kisah Para Rasul 17:7

17:7 and ²⁴  Jason has welcomed them as guests! They ²⁵  are all acting against Caesar’s ²⁶  decrees, saying there is another king named ²⁷  Jesus!” ²⁸ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ²⁹  has already chosen ³⁰  you to know his will, to see ³¹  the Righteous One, ³²  and to hear a command ³³  from his mouth,

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ³⁴  I ordered him to be kept under guard until I could send him to Caesar.” ³⁵ 

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² 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.

[2:36]  ³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁴ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁵ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁶ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:21]  ⁷ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁸ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁹ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ¹⁰ tn Or “spoke.”

[3:21]  ¹¹ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[7:29]  ¹² tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ¹³ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[8:13]  ¹⁴ tn Or “he kept close company with.”

[8:13]  ¹⁵ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[13:28]  ¹⁶ tn Grk “And though.” 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.

[13:28]  ¹⁷ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹⁸ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹⁹ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[14:23]  ²⁰ sn Appointed elders. See Acts 20:17.

[14:23]  ²¹ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ²² tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ²³ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[17:7]  ²⁴ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²⁵ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²⁶ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁷ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁸ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[22:14]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ³⁰ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³¹ tn Grk “and to see.” This 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.

[22:14]  ³² sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³³ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[25:21]  ³⁴ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ³⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).