Kisah Para Rasul 2:39

2:39 For the promise ¹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 3:26

3:26 God raised up ²  his servant and sent him first to you, to bless you by turning ³  each one of you from your iniquities.” ⁴ 

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ⁵  ‘God will raise up for you a prophet like me from among your brothers.’ ⁶ 

Kisah Para Rasul 13:26

13:26 Brothers, ⁷  descendants ⁸  of Abraham’s family, ⁹  and those Gentiles among you who fear God, ¹⁰  the message ¹¹  of this salvation has been sent to us.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹²  from the dead, never ¹³  again to be ¹⁴  in a state of decay, God ¹⁵  has spoken in this way: ‘I will give you ¹⁶  the holy and trustworthy promises ¹⁷  made to David.’ ¹⁸ 

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹⁹  by giving you rain from heaven ²⁰  and fruitful seasons, satisfying you ²¹  with food and your hearts with joy.” ²² 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ²³  Paul said to the centurion ²⁴  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ²⁵  without a proper trial?” ²⁶ 

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ²⁷  go down there ²⁸  with me, and if this man has done anything wrong, ²⁹  they may bring charges ³⁰  against him.”

[2:39]  ¹ 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.

[3:26]  ² tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ³ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁴ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[7:37]  ⁵ tn Grk “to the sons of Israel.”

[7:37]  ⁶ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[13:26]  ⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁸ tn Grk “sons”

[13:26]  ⁹ tn Or “race.”

[13:26]  ¹⁰ tn Grk “and those among you 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹¹ tn Grk “word.”

[13:34]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹³ 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]  ¹⁴ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁶ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁷ 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]  ¹⁸ 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.

[14:17]  ¹⁹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ²⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²¹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ²² sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[22:25]  ²³ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ²⁴ sn See the note on the word centurion in 10:1.

[22:25]  ²⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ²⁶ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[25:5]  ²⁷ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ²⁸ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ²⁹ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ³⁰ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”