Kisah Para Rasul 2:30

2:30 So then, because ¹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²  on his throne, ³ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁸  to accompany him, and he took ⁹  him and circumcised ¹⁰  him because of the Jews who were in those places, ¹¹  for they all knew that his father was Greek. ¹² 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹³ 

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹⁴  the whole time I was with you, from the first day I set foot ¹⁵  in the province of Asia, ¹⁶ 

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ¹⁷  from him, and the commanding officer ¹⁸  was frightened when he realized that Paul ¹⁹  was ²⁰  a Roman citizen ²¹  and that he had had him tied up. ²² 

Kisah Para Rasul 26:3-4

26:3 because you are especially ²³  familiar with all the customs and controversial issues ²⁴  of the Jews. Therefore I ask ²⁵  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ²⁶  from my youth, spending my life from the beginning among my own people ²⁷  and in Jerusalem. ²⁸ 

[2:30]  ¹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ² tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ³ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:36]  ⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[16:3]  ⁸ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁹ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹⁰ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹¹ tn Or “who lived in the area.”

[16:3]  ¹² tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[19:32]  ¹³ tn Or “had assembled.”

[20:18]  ¹⁴ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹⁵ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹⁶ tn Grk “Asia”; see the note on this word in v. 16.

[22:29]  ¹⁷ 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]  ¹⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ²⁰ 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]  ²¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ²² 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.

[26:3]  ²³ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ²⁴ 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]  ²⁵ 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.”

[26:4]  ²⁶ tn Grk “my manner of life.”

[26:4]  ²⁷ tn Or “nation.”

[26:4]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.