Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹  saying to Abraham, ‘And in your descendants ²  all the nations ³  of the earth will be blessed.’ ⁴ 

Kisah Para Rasul 5:10

5:10 At once ⁵  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 7:6-7

7:6 But God spoke as follows: ‘Your ⁶  descendants will be foreigners ⁷  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁸  7:7 But I will punish ⁹  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ¹⁰  and worship ¹¹  me in this place.’ ¹² 

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹³  in the wilderness ¹⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁵  and he ¹⁶  received living oracles ¹⁷  to give to you. ¹⁸ 

Kisah Para Rasul 12:11

12:11 When ¹⁹  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁰  me from the hand ²¹  of Herod ²²  and from everything the Jewish people ²³  were expecting to happen.”

Kisah Para Rasul 14:3

14:3 So they stayed there ²⁴  for a considerable time, speaking out courageously for the Lord, who testified ²⁵  to the message ²⁶  of his grace, granting miraculous signs ²⁷  and wonders to be performed through their hands.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ²⁸  by giving you rain from heaven ²⁹  and fruitful seasons, satisfying you ³⁰  with food and your hearts with joy.” ³¹ 

Kisah Para Rasul 14:22

14:22 They strengthened ³²  the souls of the disciples and encouraged them to continue ³³  in the faith, saying, “We must enter the kingdom ³⁴  of God through many persecutions.” ³⁵ 

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ³⁶ 

From the apostles ³⁷  and elders, your brothers, ³⁸  to the Gentile brothers and sisters ³⁹  in Antioch, ⁴⁰  Syria, ⁴¹  and Cilicia, greetings!

Kisah Para Rasul 20:24

20:24 But I do not consider my life ⁴²  worth anything ⁴³  to myself, so that ⁴⁴  I may finish my task ⁴⁵  and the ministry that I received from the Lord Jesus, to testify to the good news ⁴⁶  of God’s grace.

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁴⁷  among the Gentiles to abandon ⁴⁸  Moses, telling them not to circumcise their children ⁴⁹  or live ⁵⁰  according to our customs.

[3:25]  ¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ² 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]  ³ 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]  ⁴ sn A quotation from Gen 22:18.

[5:10]  ⁵ tn Grk “And at once.” 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.

[7:6]  ⁶ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁷ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁸ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ⁹ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ¹⁰ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ¹¹ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ¹² sn An allusion to Exod 3:12.

[7:38]  ¹³ 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]  ¹⁴ tn Or “desert.”

[7:38]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁶ 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]  ¹⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁸ 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.

[12:11]  ¹⁹ 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]  ²⁰ tn Or “delivered.”

[12:11]  ²¹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²³ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[14:3]  ²⁴ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²⁵ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²⁶ tn Grk “word.”

[14:3]  ²⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:17]  ²⁸ 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]  ²⁹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ³⁰ 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]  ³¹ 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).

[14:22]  ³² tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ³³ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ³⁴ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁵ tn Or “sufferings.”

[15:23]  ³⁶ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ³⁷ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ³⁸ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ³⁹ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁴⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁴¹ tn Grk “and Syria,” but 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.

[20:24]  ⁴² tn Grk “soul.”

[20:24]  ⁴³ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ⁴⁴ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ⁴⁵ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ⁴⁶ tn Or “to the gospel.”

[21:21]  ⁴⁷ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁴⁸ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁴⁹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁵⁰ tn Grk “or walk.”