Kisah Para Rasul 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Kisah Para Rasul 7:44

7:44 Our ancestors ⁴  had the tabernacle ⁵  of testimony in the wilderness, ⁶  just as God ⁷  who spoke to Moses ordered him ⁸  to make it according to the design he had seen.

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ⁹  as he used to say, ¹⁰  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹¹ 

Kisah Para Rasul 13:33

13:33 that this promise ¹²  God has fulfilled to us, their children, by raising ¹³  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹⁴  today I have fathered you.’ ¹⁵ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹⁶  because he himself gives life and breath and everything to everyone. ¹⁷ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ¹⁸  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁹ 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ²⁰  because of my hope in the promise made by God to our ancestors, ²¹ 

[3:26]  ¹ 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]  ² 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]  ³ 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.

[7:44]  ⁴ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁵ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁶ tn Or “desert.”

[7:44]  ⁷ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁸ tn The word “him” 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.

[11:16]  ⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹⁰ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹¹ sn John…Spirit. This remark repeats Acts 1:5.

[13:33]  ¹² tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹³ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹⁴ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹⁵ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[17:25]  ¹⁶ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁷ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:28]  ¹⁸ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁹ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[26:6]  ²⁰ 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]  ²¹ tn Or “forefathers”; Grk “fathers.”