Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹ 

Kisah Para Rasul 2:38-39

2:38 Peter said to them, “Repent, and each one of you be baptized ²  in the name of Jesus Christ ³  for ⁴  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁵  2:39 For the promise ⁶  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 3:15

3:15 You killed ⁷  the Originator ⁸  of life, whom God raised ⁹  from the dead. To this fact we are witnesses! ¹⁰ 

Kisah Para Rasul 10:39-41

10:39 We ¹¹  are witnesses of all the things he did both in Judea ¹²  and in Jerusalem. ¹³  They ¹⁴  killed him by hanging him on a tree, ¹⁵  10:40 but ¹⁶  God raised him up on the third day and caused him to be seen, ¹⁷  10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁸  who ate and drank ¹⁹  with him after he rose from the dead.

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ²⁰  that everyone who believes in him receives forgiveness of sins ²¹  through his name.”

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ²²  from Macedonia, ²³  Paul became wholly absorbed with proclaiming ²⁴  the word, testifying ²⁵  to the Jews that Jesus was the Christ. ²⁶ 

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 ²⁷  as a servant and witness ²⁸  to the things ²⁹  you have seen ³⁰  and to the things in which I will appear to you.

[2:32]  ¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:38]  ² tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ⁴ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁵ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ⁶ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[3:15]  ⁷ tn Or “You put to death.”

[3:15]  ⁸ tn Or “Founder,” “founding Leader.”

[3:15]  ⁹ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁰ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[10:39]  ¹¹ tn Grk “And we.” 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.

[10:39]  ¹² tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ¹⁴ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ¹⁵ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ¹⁶ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ¹⁷ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ¹⁸ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁹ sn Ate and drank. See Luke 24:35-49.

[10:43]  ²⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ²¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[18:5]  ²² tn Grk “came down.”

[18:5]  ²³ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²⁴ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²⁵ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[26:16]  ²⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.