Kisah Para Rasul 2:27

2:27 because you will not leave my soul in Hades, ¹ 

nor permit your Holy One to experience ²  decay.

Kisah Para Rasul 13:19

13:19 After ³  he had destroyed ⁴  seven nations ⁵  in the land of Canaan, he gave his people their land as an inheritance. ⁶ 

Kisah Para Rasul 16:28

16:28 But Paul called out loudly, ⁷  “Do not harm yourself, ⁸  for we are all here!”

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁹  it will come to nothing, ¹⁰ 

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ¹¹  the church; entering one house after another, he dragged off ¹²  both men and women and put them in prison. ¹³ 

Kisah Para Rasul 9:21

9:21 All ¹⁴  who heard him were amazed and were saying, “Is this not ¹⁵  the man who in Jerusalem was ravaging ¹⁶  those who call on this name, and who had come here to bring them as prisoners ¹⁷  to the chief priests?”

Kisah Para Rasul 5:39

5:39 but if ¹⁸  it is from God, you will not be able to stop them, or you may even be found ¹⁹  fighting against God.” He convinced them, ²⁰ 

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ²¹  and incited people to follow him in revolt. ²²  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ²³ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ²⁴ 

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ²⁵  but also that the temple of the great goddess Artemis ²⁶  will be regarded as nothing, ²⁷  and she whom all the province of Asia ²⁸  and the world worship will suffer the loss of her greatness.” ²⁹ 

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ³⁰  because you thought you could acquire ³¹  God’s gift with money!

Kisah Para Rasul 13:37

13:37 but the one ³²  whom God raised up did not experience ³³  decay.

Kisah Para Rasul 13:35

13:35 Therefore he also says in another psalm, ³⁴  ‘You will not permit your Holy One ³⁵  to experience ³⁶  decay.’ ³⁷ 

Kisah Para Rasul 3:23

3:23 Every person ³⁸  who does not obey that prophet will be destroyed and thus removed ³⁹  from the people.’ ⁴⁰ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁴¹  God’s purpose in his own generation, died, ⁴²  was buried with his ancestors, ⁴³  and experienced ⁴⁴  decay,

Kisah Para Rasul 20:26

20:26 Therefore I declare ⁴⁵  to you today that I am innocent ⁴⁶  of the blood of you all. ⁴⁷ 

Kisah Para Rasul 2:31

2:31 David by foreseeing this ⁴⁸  spoke about the resurrection of the Christ, ⁴⁹  that he was neither abandoned to Hades, ⁵⁰  nor did his body ⁵¹  experience ⁵²  decay. ⁵³ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁵⁴  from the dead, never ⁵⁵  again to be ⁵⁶  in a state of decay, God ⁵⁷  has spoken in this way: ‘I will give you ⁵⁸  the holy and trustworthy promises ⁵⁹  made to David.’ ⁶⁰ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ⁶¹  for your survival. ⁶²  For not one of you will lose a hair from his head.”

Kisah Para Rasul 27:22

27:22 And now I advise ⁶³  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ⁶⁴ 

Kisah Para Rasul 8:2

8:2 Some ⁶⁵  devout men buried Stephen and made loud lamentation ⁶⁶  over him. ⁶⁷ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁶⁸  to murder ⁶⁹  the Lord’s disciples, went to the high priest

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁷⁰  that Moses handed down to us.”

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁷¹  and the soldiers, “Unless these men stay with the ship, you ⁷²  cannot be saved.”

[2:27]  ¹ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ² tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:19]  ³ tn Grk “And after.” 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.

[13:19]  ⁴ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁵ sn Seven nations. See Deut 7:1.

[13:19]  ⁶ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[16:28]  ⁷ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ⁸ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[5:38]  ⁹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁰ tn Or “it will be put to an end.”

[8:3]  ¹¹ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹² tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹³ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:21]  ¹⁴ 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.

[9:21]  ¹⁵ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹⁶ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ¹⁷ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[5:39]  ¹⁸ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹⁹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ²⁰ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:37]  ²¹ tn Or “registration.”

[5:37]  ²² tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[13:41]  ²³ tn Or “and die!”

[13:41]  ²⁴ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[19:27]  ²⁵ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ²⁶ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ²⁷ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ²⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ²⁹ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[8:20]  ³⁰ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ³¹ tn Or “obtain.”

[13:37]  ³² sn The one whom God raised up refers to Jesus.

[13:37]  ³³ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:35]  ³⁴ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³⁵ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ³⁶ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ³⁷ sn A quotation from Ps 16:10.

[3:23]  ³⁸ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ³⁹ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁴⁰ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[13:36]  ⁴¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁴² 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]  ⁴³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁴⁴ 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.

[20:26]  ⁴⁵ tn Or “testify.”

[20:26]  ⁴⁶ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ⁴⁷ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[2:31]  ⁴⁸ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ⁴⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ⁵⁰ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ⁵¹ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ⁵² tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ⁵³ sn An allusion to Ps 16:10.

[13:34]  ⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁵⁵ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ⁵⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁵⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁵⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁵⁹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ⁶⁰ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[27:34]  ⁶¹ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ⁶² tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:22]  ⁶³ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ⁶⁴ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

[8:2]  ⁶⁵ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁶⁶ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁶⁷ tn Or “mourned greatly for him.”

[9:1]  ⁶⁸ tn Or “Saul, making dire threats.”

[9:1]  ⁶⁹ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[6:14]  ⁷⁰ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[27:31]  ⁷¹ sn See the note on the word centurion in 10:1.

[27:31]  ⁷² sn The pronoun you is plural in Greek.