Kisah Para Rasul 2:33

2:33 So then, exalted ¹  to the right hand ²  of God, and having received ³  the promise of the Holy Spirit ⁴  from the Father, he has poured out ⁵  what you both see and hear.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁶  the God of our forefathers, ⁷  has glorified ⁸  his servant ⁹  Jesus, whom you handed over and rejected ¹⁰  in the presence of Pilate after he had decided ¹¹  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, ¹²  saying to Abraham, ‘And in your descendants ¹³  all the nations ¹⁴  of the earth will be blessed.’ ¹⁵ 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹⁶  made him move ¹⁷  to this country where you now live.

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹⁸  in the wilderness ¹⁹  with the angel who spoke to him at Mount Sinai, and with our ancestors, ²⁰  and he ²¹  received living oracles ²²  to give to you. ²³ 

Kisah Para Rasul 7:44

7:44 Our ancestors ²⁴  had the tabernacle ²⁵  of testimony in the wilderness, ²⁶  just as God ²⁷  who spoke to Moses ordered him ²⁸  to make it according to the design he had seen.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ²⁹  not persecute? ³⁰  They ³¹  killed those who foretold long ago the coming of the Righteous One, ³²  whose betrayers and murderers you have now become! ³³ 

Kisah Para Rasul 13:17

13:17 The God of this people Israel ³⁴  chose our ancestors ³⁵  and made the people great ³⁶  during their stay as foreigners ³⁷  in the country ³⁸  of Egypt, and with uplifted arm ³⁹  he led them out of it.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁴⁰  to accompany him, and he took ⁴¹  him and circumcised ⁴²  him because of the Jews who were in those places, ⁴³  for they all knew that his father was Greek. ⁴⁴ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁴⁵  has already chosen ⁴⁶  you to know his will, to see ⁴⁷  the Righteous One, ⁴⁸  and to hear a command ⁴⁹  from his mouth,

Kisah Para Rasul 28:8

28:8 The father ⁵⁰  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ⁵¹  and after praying, placed ⁵²  his hands on him and healed ⁵³  him.

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁵⁴  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁵⁵  through the prophet Isaiah

[2:33]  ¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:13]  ⁶ 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]  ⁷ 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]  ⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁹ 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]  ¹⁰ tn Or “denied,” “disowned.”

[3:13]  ¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:25]  ¹² tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn A quotation from Gen 22:18.

[7:4]  ¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁷ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:38]  ¹⁸ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁹ tn Or “desert.”

[7:38]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:38]  ²¹ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ²² tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ²³ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:44]  ²⁴ tn Or “forefathers”; Grk “fathers.”

[7:44]  ²⁵ 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]  ²⁶ tn Or “desert.”

[7:44]  ²⁷ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ²⁸ 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.

[7:52]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁰ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ³¹ tn Grk “And they.” 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.

[7:52]  ³² sn The Righteous One is a reference to Jesus Christ.

[7:52]  ³³ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:17]  ³⁴ tn Or “people of Israel.”

[13:17]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Or “as resident aliens.”

[13:17]  ³⁸ tn Or “land.”

[13:17]  ³⁹ 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.

[16:3]  ⁴⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “who lived in the area.”

[16:3]  ⁴⁴ 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.

[22:14]  ⁴⁵ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ⁴⁶ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁴⁷ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ⁴⁸ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁴⁹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[28:8]  ⁵⁰ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  ⁵¹ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁵² tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁵³ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:25]  ⁵⁴ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁵⁵ tn Or “forefathers”; Grk “fathers.”