Kisah Para Rasul 2:17

2:17 ‘And in the last days ¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ³  the God of our forefathers, ⁴  has glorified ⁵  his servant ⁶  Jesus, whom you handed over and rejected ⁷  in the presence of Pilate after he had decided ⁸  to release him.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁹  saying to Abraham, ‘And in your descendants ¹⁰  all the nations ¹¹  of the earth will be blessed.’ ¹² 

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹³  God for what had happened.

Kisah Para Rasul 5:4

5:4 Before it was sold, ¹⁴  did it not ¹⁵  belong to you? And when it was sold, was the money ¹⁶  not at your disposal? How have you thought up this deed in your heart? ¹⁷  You have not lied to people ¹⁸  but to God!”

Kisah Para Rasul 5:28

5:28 saying, “We gave ¹⁹  you strict orders ²⁰  not to teach in this name. ²¹  Look, ²²  you have filled Jerusalem ²³  with your teaching, and you intend to bring this man’s blood ²⁴  on us!”

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²⁵  that ²⁶  God anointed him with the Holy Spirit and with power. He ²⁷  went around doing good and healing all who were oppressed by the devil, ²⁸  because God was with him. ²⁹ 

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ³⁰  and predicted ³¹  by the Spirit that a severe ³²  famine ³³  was about to come over the whole inhabited world. ³⁴  (This ³⁵  took place during the reign of Claudius.) ³⁶ 

Kisah Para Rasul 12:11

12:11 When ³⁷  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ³⁸  me from the hand ³⁹  of Herod ⁴⁰  and from everything the Jewish people ⁴¹  were expecting to happen.”

Kisah Para Rasul 13:17

13:17 The God of this people Israel ⁴²  chose our ancestors ⁴³  and made the people great ⁴⁴  during their stay as foreigners ⁴⁵  in the country ⁴⁶  of Egypt, and with uplifted arm ⁴⁷  he led them out of it.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁴⁸  from the dead, never ⁴⁹  again to be ⁵⁰  in a state of decay, God ⁵¹  has spoken in this way: ‘I will give you ⁵²  the holy and trustworthy promises ⁵³  made to David.’ ⁵⁴ 

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ⁵⁵  telling them to abstain ⁵⁶  from things defiled ⁵⁷  by idols and from sexual immorality and from what has been strangled ⁵⁸  and from blood.

Kisah Para Rasul 19:13

19:13 But some itinerant ⁵⁹  Jewish exorcists tried to invoke the name ⁶⁰  of the Lord Jesus over those who were possessed by ⁶¹  evil spirits, saying, “I sternly warn ⁶²  you by Jesus whom Paul preaches.”

Kisah Para Rasul 20:35

20:35 By all these things, ⁶³  I have shown you that by working in this way we must help ⁶⁴  the weak, ⁶⁵  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁶⁶ 

Kisah Para Rasul 25:10

25:10 Paul replied, ⁶⁷  “I am standing before Caesar’s ⁶⁸  judgment seat, ⁶⁹  where I should be tried. ⁷⁰  I have done nothing wrong ⁷¹  to the Jews, as you also know very well. ⁷² 

Kisah Para Rasul 26:22

26:22 I have experienced ⁷³  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁷⁴  what the prophets and Moses said ⁷⁵  was going to happen:

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ⁷⁶  to him, ⁷⁷  because I cannot believe ⁷⁸  that any of these things has escaped his notice, ⁷⁹  for this was not done in a corner. ⁸⁰ 

[2:17]  ¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ² tn Grk “on all flesh.”

[3:13]  ³ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁴ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁵ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁶ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁷ tn Or “denied,” “disowned.”

[3:13]  ⁸ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:25]  ⁹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹⁰ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹¹ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹² sn A quotation from Gen 22:18.

[4:21]  ¹³ tn Or “glorifying.”

[5:4]  ¹⁴ tn Grk “Remaining to you.”

[5:4]  ¹⁵ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁶ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁷ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁸ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:28]  ¹⁹ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ²⁰ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ²¹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ²² tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ²⁴ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[10:38]  ²⁵ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²⁶ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²⁷ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ²⁸ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁹ sn See Acts 7:9.

[11:28]  ³⁰ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ³¹ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ³² tn Grk “great.”

[11:28]  ³³ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ³⁴ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ³⁵ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ³⁶ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[12:11]  ³⁷ tn Grk “And when.” 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.

[12:11]  ³⁸ tn Or “delivered.”

[12:11]  ³⁹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁴⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁴¹ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:17]  ⁴² tn Or “people of Israel.”

[13:17]  ⁴³ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁴⁴ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁴⁵ tn Or “as resident aliens.”

[13:17]  ⁴⁶ tn Or “land.”

[13:17]  ⁴⁷ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:34]  ⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁴⁹ 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]  ⁵⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁵¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁵² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁵³ 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]  ⁵⁴ 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.

[15:20]  ⁵⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁵⁶ 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]  ⁵⁷ tn Or “polluted.”

[15:20]  ⁵⁸ 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).

[19:13]  ⁵⁹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁶⁰ tn Grk “to name the name.”

[19:13]  ⁶¹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁶² sn The expression I sternly warn you means “I charge you as under oath.”

[20:35]  ⁶³ sn The expression By all these things means “In everything I did.”

[20:35]  ⁶⁴ tn Or “must assist.”

[20:35]  ⁶⁵ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁶⁶ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[25:10]  ⁶⁷ tn Grk “said.”

[25:10]  ⁶⁸ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁶⁹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ⁷⁰ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁷¹ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁷² tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[26:22]  ⁷³ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁷⁴ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ⁷⁵ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:26]  ⁷⁶ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ⁷⁷ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ⁷⁸ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁷⁹ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁸⁰ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.