Kisah Para Rasul 2:29

2:29 “Brothers, ¹  I can speak confidently ²  to you about our forefather ³  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 2:31

2:31 David by foreseeing this ⁴  spoke about the resurrection of the Christ, ⁵  that he was neither abandoned to Hades, ⁶  nor did his body ⁷  experience ⁸  decay. ⁹ 

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ¹⁰  they were acutely distressed ¹¹  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹²  him in everything he tells you. ¹³ 

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ¹⁴  and said, “Master of all, ¹⁵  you who made the heaven, the earth, ¹⁶  the sea, and everything that is in them,

Kisah Para Rasul 4:34

4:34 For there was no one needy ¹⁷  among them, because those who were owners of land or houses were selling ¹⁸  them ¹⁹  and bringing the proceeds from the sales

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ²⁰  that everyone who believes in him receives forgiveness of sins ²¹  through his name.”

Kisah Para Rasul 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ²² 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ²³  from the dead, never ²⁴  again to be ²⁵  in a state of decay, God ²⁶  has spoken in this way: ‘I will give you ²⁷  the holy and trustworthy promises ²⁸  made to David.’ ²⁹ 

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ³⁰  and Samaria, they were relating at length ³¹  the conversion of the Gentiles and bringing great joy ³²  to all the brothers.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ³³  telling them to abstain ³⁴  from things defiled ³⁵  by idols and from sexual immorality and from what has been strangled ³⁶  and from blood.

Kisah Para Rasul 19:25

19:25 He gathered ³⁷  these ³⁸  together, along with the workmen in similar trades, ³⁹  and said, “Men, you know that our prosperity ⁴⁰  comes from this business.

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ⁴¹  but also that the temple of the great goddess Artemis ⁴²  will be regarded as nothing, ⁴³  and she whom all the province of Asia ⁴⁴  and the world worship will suffer the loss of her greatness.” ⁴⁵ 

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ⁴⁶  from him, and the commanding officer ⁴⁷  was frightened when he realized that Paul ⁴⁸  was ⁴⁹  a Roman citizen ⁵⁰  and that he had had him tied up. ⁵¹ 

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁵²  arrived with his wife Drusilla, ⁵³  who was Jewish, he sent for Paul and heard him speak ⁵⁴  about faith in Christ Jesus. ⁵⁵ 

Kisah Para Rasul 26:3

26:3 because you are especially ⁵⁶  familiar with all the customs and controversial issues ⁵⁷  of the Jews. Therefore I ask ⁵⁸  you to listen to me patiently.

[2:29]  ¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ² sn Peter’s certainty is based on well-known facts.

[2:29]  ³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:31]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ sn An allusion to Ps 16:10.

[2:37]  ¹⁰ 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]  ¹¹ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[3:22]  ¹² 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) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ¹³ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[4:24]  ¹⁴ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁵ 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]  ¹⁶ 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.

[4:34]  ¹⁷ tn Or “poor.”

[4:34]  ¹⁸ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ¹⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:43]  ²⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ²¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[13:32]  ²² tn Or “to our forefathers”; Grk “the fathers.”

[13:34]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²⁴ 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]  ²⁵ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ²⁷ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ²⁸ 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]  ²⁹ 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.

[15:3]  ³⁰ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ³¹ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ³² tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:20]  ³³ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ³⁴ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ³⁵ tn Or “polluted.”

[15:20]  ³⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[19:25]  ³⁷ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ³⁸ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ³⁹ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁴⁰ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:27]  ⁴¹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁴² 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]  ⁴³ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁴⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁴⁵ 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.

[22:29]  ⁴⁶ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ⁴⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ⁴⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ⁴⁹ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ⁵⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ⁵¹ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[24:24]  ⁵² sn See the note on Antonius Felix in 23:24.

[24:24]  ⁵³ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁵⁴ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁵⁵ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:3]  ⁵⁶ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ⁵⁷ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ⁵⁸ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”