Kisah Para Rasul 1:21

1:21 Thus one of the men ¹  who have accompanied us during all the time the Lord Jesus associated with ²  us,

Kisah Para Rasul 3:26

3:26 God raised up ³  his servant and sent him first to you, to bless you by turning ⁴  each one of you from your iniquities.” ⁵ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ⁶  seven ⁷  men who are well-attested, ⁸  full of the Spirit and of wisdom, whom we may put in charge ⁹  of this necessary task. ¹⁰ 

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ¹¹  ‘God will raise up for you a prophet like me from among your brothers.’ ¹² 

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹³  to carry my name before Gentiles and kings and the people of Israel. ¹⁴ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁵  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁶  for me Barnabas and Saul for the work to which I have called them.”

[1:21]  ¹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ² tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[3:26]  ³ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁴ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁵ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[6:3]  ⁶ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁷ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁸ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁹ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁰ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[7:37]  ¹¹ tn Grk “to the sons of Israel.”

[7:37]  ¹² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[9:15]  ¹³ tn Or “tool.”

[9:15]  ¹⁴ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[13:2]  ¹⁵ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁶ tn Or “Appoint.”