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 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 ⁵  your holy servant Jesus, whom you anointed, ⁶ 

Kisah Para Rasul 5:3-4

5:3 But Peter said, “Ananias, why has Satan filled ⁷  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁸  the land? 5:4 Before it was sold, ⁹  did it not ¹⁰  belong to you? And when it was sold, was the money ¹¹  not at your disposal? How have you thought up this deed in your heart? ¹²  You have not lied to people ¹³  but to God!”

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ¹⁴  among the Gentiles to abandon ¹⁵  Moses, telling them not to circumcise their children ¹⁶  or live ¹⁷  according to our customs.

Kisah Para Rasul 21:24

21:24 take them and purify ¹⁸  yourself along with them and pay their expenses, ¹⁹  so that they may have their heads shaved. ²⁰  Then ²¹  everyone will know there is nothing in what they have been told ²²  about you, but that you yourself live in conformity with ²³  the law. ²⁴ 

Kisah Para Rasul 21:39

21:39 Paul answered, ²⁵  “I am a Jew ²⁶  from Tarsus in Cilicia, a citizen of an important city. ²⁷  Please ²⁸  allow me to speak to the people.”

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ²⁹  Stephen was shed, ³⁰  I myself was standing nearby, approving, ³¹  and guarding the cloaks ³²  of those who were killing him.’ ³³ 

Kisah Para Rasul 24:2

24:2 When Paul ³⁴  had been summoned, Tertullus began to accuse him, ³⁵  saying, “We have experienced a lengthy time ³⁶  of peace through your rule, ³⁷  and reforms ³⁸  are being made in this nation ³⁹  through your foresight. ⁴⁰ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ⁴¹  to write to my lord ⁴²  about him. ⁴³  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁴⁴  so that after this preliminary hearing ⁴⁵  I may have something to write.

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁴⁶  as a servant and witness ⁴⁷  to the things ⁴⁸  you have seen ⁴⁹  and to the things in which I will appear to you.

[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.

[4:27]  ⁵ 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]  ⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[5:3]  ⁷ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁸ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ⁹ tn Grk “Remaining to you.”

[5:4]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[21:21]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁷ tn Grk “or walk.”

[21:24]  ¹⁸ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹⁹ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²⁰ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ²¹ tn Grk “and.” 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 indicate the logical sequence.

[21:24]  ²² tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²³ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ²⁴ sn The law refers to the law of Moses.

[21:39]  ²⁵ tn Grk “said.”

[21:39]  ²⁶ tn Grk “a Jewish man.”

[21:39]  ²⁷ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ²⁸ tn Grk “I beg you.”

[22:20]  ²⁹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ³⁰ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ³¹ tn Grk “and approving.” 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.

[22:20]  ³² tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ³³ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[24:2]  ³⁴ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³⁵ tn Or “began to bring charges, saying.”

[24:2]  ³⁶ tn Grk “experienced much peace.”

[24:2]  ³⁷ tn Grk “through you” (“rule” is implied).

[24:2]  ³⁸ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³⁹ tn Or “being made for this people.”

[24:2]  ⁴⁰ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[25:26]  ⁴¹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁴² sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁴³ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁴⁴ sn See the note on King Agrippa in 25:13.

[25:26]  ⁴⁵ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:16]  ⁴⁶ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁴⁷ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁴⁸ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁴⁹ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.