Kisah Para Rasul 23:2

23:2 At that ¹  the high priest Ananias ordered those standing near ²  Paul ³  to strike ⁴  him on the mouth.

Kisah Para Rasul 11:8

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ⁵  has ever entered my mouth!’

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁶  has already chosen ⁷  you to know his will, to see ⁸  the Righteous One, ⁹  and to hear a command ¹⁰  from his mouth,

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ¹¹  and beginning with this scripture ¹²  proclaimed the good news about Jesus to him.

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ¹³  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ¹⁴  not open his mouth.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ¹⁵  “I now truly understand that God does not show favoritism in dealing with people, ¹⁶ 

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹⁷  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁸  I would have been justified in accepting the complaint ¹⁹  of you Jews, ²⁰ 

Kisah Para Rasul 15:7

15:7 After there had been much debate, ²¹  Peter stood up and said to them, “Brothers, you know that some time ago ²²  God chose ²³  me to preach to the Gentiles so they would hear the message ²⁴  of the gospel ²⁵  and believe. ²⁶ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ²⁷  long ago through ²⁸  all the prophets – that his Christ ²⁹  would suffer – he has fulfilled in this way.

Kisah Para Rasul 3:21

3:21 This one ³⁰  heaven must ³¹  receive until the time all things are restored, ³²  which God declared ³³  from times long ago ³⁴  through his holy prophets.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ³⁵  your servant David our forefather, ³⁶ 

‘Why do the nations ³⁷  rage, ³⁸ 

and the peoples plot foolish ³⁹  things?

Kisah Para Rasul 1:16

1:16 “Brothers, ⁴⁰  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴¹  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ⁴²  also will live in hope,

Kisah Para Rasul 15:27

15:27 Therefore we are sending ⁴³  Judas and Silas ⁴⁴  who will tell you these things themselves in person. ⁴⁵ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁴⁶  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁴⁷  through the prophet Isaiah

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ⁴⁸  and Stoic ⁴⁹  philosophers were conversing ⁵⁰  with him, and some were asking, ⁵¹  “What does this foolish babbler ⁵²  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁵³  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁵⁴ 

[23:2]  ¹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[11:8]  ⁵ 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. The sentiment Peter expressed is like Ezek 4:14.

[22:14]  ⁶ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁸ tn Grk “and to see.” 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.

[22:14]  ⁹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁰ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[8:35]  ¹¹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹² sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:32]  ¹³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ¹⁴ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[10:34]  ¹⁵ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹⁶ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[18:14]  ¹⁷ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁸ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹⁹ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²⁰ tn Grk “accepting your complaint, O Jews.”

[15:7]  ²¹ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ²² tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ²³ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ²⁴ tn Or “word.”

[15:7]  ²⁵ tn Or “of the good news.”

[15:7]  ²⁶ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[3:18]  ²⁷ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²⁸ tn Grk “by the mouth of” (an idiom).

[3:18]  ²⁹ 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.

[3:21]  ³⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ³¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ³² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ³³ tn Or “spoke.”

[3:21]  ³⁴ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[4:25]  ³⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ³⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ³⁷ tn Or “Gentiles.”

[4:25]  ³⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁹ tn Or “futile”; traditionally, “vain.”

[1:16]  ⁴⁰ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴¹ tn Grk “foretold by the mouth of.”

[2:26]  ⁴² tn Grk “my flesh.”

[15:27]  ⁴³ tn This verb has been translated as an epistolary aorist.

[15:27]  ⁴⁴ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ⁴⁵ tn Grk “by means of word” (an idiom for a verbal report).

[28:25]  ⁴⁶ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁴⁷ tn Or “forefathers”; Grk “fathers.”

[17:18]  ⁴⁸ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁴⁹ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁵⁰ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁵¹ tn Grk “saying.”

[17:18]  ⁵² tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁵³ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁵⁴ sn This is a parenthetical note by the author.