Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹  that God has made this Jesus whom you crucified ²  both Lord ³  and Christ.” ⁴ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ⁵  long ago through ⁶  all the prophets – that his Christ ⁷  would suffer – he has fulfilled in this way.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁸  and was causing consternation ⁹  among the Jews who lived in Damascus by proving ¹⁰  that Jesus ¹¹  is the Christ. ¹² 

Kisah Para Rasul 15:16

15:16 ‘After this ¹³  I ¹⁴  will return,

and I will rebuild the fallen tent ¹⁵  of David;

I will rebuild its ruins and restore ¹⁶  it,

Kisah Para Rasul 26:23

26:23 that ¹⁷  the Christ ¹⁸  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁹  and to the Gentiles.” ²⁰ 

Kisah Para Rasul 27:24

27:24 and said, ²¹  ‘Do not be afraid, Paul! You must stand before ²²  Caesar, ²³  and God has graciously granted you the safety ²⁴  of all who are sailing with you.’

[2:36]  ¹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ² tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ³ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁴ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:18]  ⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[9:22]  ⁸ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁰ tn Or “by showing for certain.”

[9:22]  ¹¹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[15:16]  ¹³ tn Grk “After these things.”

[15:16]  ¹⁴ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹⁵ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁶ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[26:23]  ¹⁷ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹⁹ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²⁰ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[27:24]  ²¹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²³ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁴ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.