Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹  that God has made this Jesus whom you crucified ²  both Lord ³  and Christ.” ⁴ 

Kisah Para Rasul 3:15

3:15 You killed ⁵  the Originator ⁶  of life, whom God raised ⁷  from the dead. To this fact we are witnesses! ⁸ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ⁹  long ago through ¹⁰  all the prophets – that his Christ ¹¹  would suffer – he has fulfilled in this way.

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ¹²  the number of disciples in Jerusalem ¹³  increased greatly, and a large group ¹⁴  of priests became obedient to the faith.

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ¹⁵  the people increased greatly in number ¹⁶  in Egypt,

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁷  and the name of Jesus Christ, ¹⁸  they began to be baptized, ¹⁹  both men and women.

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ²⁰  he saw clearly in a vision an angel of God ²¹  who came in ²²  and said to him, “Cornelius.”

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ²³  struck ²⁴  Herod ²⁵  down because he did not give the glory to God, and he was eaten by worms and died. ²⁶ 

Kisah Para Rasul 13:16

13:16 So Paul stood up, ²⁷  gestured ²⁸  with his hand and said,

“Men of Israel, ²⁹  and you Gentiles who fear God, ³⁰  listen:

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ³¹  where they had been commended ³²  to the grace of God for the work they had now completed. ³³ 

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ³⁴  by the church and the apostles and the elders, and they reported ³⁵  all the things God had done with them. ³⁶ 

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ³⁷  by placing on the neck of the disciples a yoke ³⁸  that neither our ancestors ³⁹  nor we have been able to bear?

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁴⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ⁴¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ⁴²  “These men are servants ⁴³  of the Most High God, who are proclaiming to you the way ⁴⁴  of salvation.” ⁴⁵ 

Kisah Para Rasul 16:34

16:34 The jailer ⁴⁶  brought them into his house and set food ⁴⁷  before them, and he rejoiced greatly ⁴⁸  that he had come to believe ⁴⁹  in God, together with his entire household. ⁵⁰ 

Kisah Para Rasul 18:7

18:7 Then Paul ⁵¹  left ⁵²  the synagogue ⁵³  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁵⁴  whose house was next door to the synagogue.

Kisah Para Rasul 20:21

20:21 testifying ⁵⁵  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁵⁶ 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁵⁷  because of my hope in the promise made by God to our ancestors, ⁵⁸ 

Kisah Para Rasul 27:24

27:24 and said, ⁵⁹  ‘Do not be afraid, Paul! You must stand before ⁶⁰  Caesar, ⁶¹  and God has graciously granted you the safety ⁶²  of all who are sailing with you.’

[2:36]  ¹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ² 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]  ³ 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]  ⁴ 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.

[3:15]  ⁵ tn Or “You put to death.”

[3:15]  ⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:18]  ⁹ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹⁰ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[6:7]  ¹² tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ¹⁴ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[7:17]  ¹⁵ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ¹⁶ tn Grk “the people increased and multiplied.”

[8:12]  ¹⁷ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹⁹ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[10:3]  ²⁰ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²¹ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ²² tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[12:23]  ²³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ²⁴ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ²⁵ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ²⁶ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[13:16]  ²⁷ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²⁸ tn Or “motioned.”

[13:16]  ²⁹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ³⁰ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[14:26]  ³¹ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ³² tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ³³ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[15:4]  ³⁴ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ³⁵ tn Or “announced.”

[15:4]  ³⁶ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:10]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “forefathers”; Grk “fathers.”

[15:12]  ⁴⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁴¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[16:17]  ⁴² tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁴³ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁴⁴ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁴⁵ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:34]  ⁴⁶ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁴⁷ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁴⁸ tn Or “he was overjoyed.”

[16:34]  ⁴⁹ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁵⁰ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[18:7]  ⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁵² tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁵³ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁵⁴ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[20:21]  ⁵⁵ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁵⁶ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[26:6]  ⁵⁷ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁵⁸ tn Or “forefathers”; Grk “fathers.”

[27:24]  ⁵⁹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ⁶⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ⁶¹ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁶² tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.