Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ⁴  name, ⁵  his very name has made this man – whom you see and know – strong. The ⁶  faith that is through Jesus ⁷  has given him this complete health in the presence ⁸  of you all.

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁹  your holy servant Jesus, whom you anointed, ¹⁰ 

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹¹  in the wilderness ¹²  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹³  and he ¹⁴  received living oracles ¹⁵  to give to you. ¹⁶ 

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ¹⁷  it is unlawful ¹⁸  for a Jew ¹⁹  to associate with or visit a Gentile, ²⁰  yet God has shown me that I should call no person ²¹  defiled or ritually unclean. ²² 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ²³  he said repeatedly, ²⁴  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²⁵ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ²⁶  from the dead, never ²⁷  again to be ²⁸  in a state of decay, God ²⁹  has spoken in this way: ‘I will give you ³⁰  the holy and trustworthy promises ³¹  made to David.’ ³² 

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ³³  and from blood and from what has been strangled ³⁴  and from sexual immorality. ³⁵  If you keep yourselves from doing these things, ³⁶  you will do well. Farewell. ³⁷ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ³⁸  wanted to know the true reason ³⁹  Paul ⁴⁰  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁴¹  to assemble. He then brought ⁴²  Paul down and had him stand before them.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁴³  and some experts in the law ⁴⁴  from the party of the Pharisees stood up ⁴⁵  and protested strongly, ⁴⁶  “We find nothing wrong ⁴⁷  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ⁴⁸  the God of our ancestors ⁴⁹  according to the Way (which they call a sect), believing everything that is according to the law ⁵⁰  and that is written in the prophets.

Kisah Para Rasul 25:10

25:10 Paul replied, ⁵¹  “I am standing before Caesar’s ⁵²  judgment seat, ⁵³  where I should be tried. ⁵⁴  I have done nothing wrong ⁵⁵  to the Jews, as you also know very well. ⁵⁶ 

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ⁵⁷ 

and their ears are hard of hearing, ⁵⁸ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ⁵⁹  and I would heal them.”’ ⁶⁰ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[3:16]  ⁴ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ⁶ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ⁸ tn Or “in full view.”

[4:27]  ⁹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁰ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:38]  ¹¹ 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]  ¹² tn Or “desert.”

[7:38]  ¹³ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁴ 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]  ¹⁵ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁶ 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.

[10:28]  ¹⁷ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹⁸ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁹ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ²⁰ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ²¹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ²² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[13:25]  ²³ tn Or “task.”

[13:25]  ²⁴ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²⁵ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:34]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²⁷ 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]  ²⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³¹ 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]  ³² 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.

[15:29]  ³³ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ³⁴ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  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 preceding provision in this verse, and from blood).

[15:29]  ³⁵ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ³⁶ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ³⁷ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[22:30]  ³⁸ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ³⁹ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁴¹ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁴² tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:9]  ⁴³ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁴⁴ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁴⁵ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁴⁶ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁴⁷ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:14]  ⁴⁸ tn Or “serve.”

[24:14]  ⁴⁹ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁵⁰ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[25:10]  ⁵¹ tn Grk “said.”

[25:10]  ⁵² tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁵³ 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]  ⁵⁴ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁵⁵ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁵⁶ 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.”

[28:27]  ⁵⁷ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ⁵⁸ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁵⁹ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ⁶⁰ sn A quotation from Isa 6:9-10.